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I  THEOLOGICAL  SEMINARY^J 

^  Princeton,  N-  J.  ^~£% 


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'iljtr  PRINCETON,  N.  J.  ^, 


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PRESENTED   BV 

THE   PRESBYTERIAN   BOARD  OF   PUBLICATION 


1\L 


?AIHTHI.  a 


PRACTICAL  SERMONS: 


TO     BE 


READ  IN  FAMILIES 


AND 


SOCIAL  MEETINGS. 


/ 
BY  ARCHIBALD  ALEXANDER,  D.D., 

PROFESSOR    IN    THE    THEOLOGICAL    SEMINARY,   PRINCETON,   N.  J. 


PHILADELPHIA: 
PRESBYTERIAN  BOARD  OF  PUBLICATION, 

NO.  265    CHESTNUT   STREET. 


Entered  according  to  the  Act  of  Congress  in  the  year  1850,  by 

A.  W.  Mitchell,  M.  D., 

In  the  Office  of  the  Clerk  of  tlie  District  Court  for  the  Eastern  District  of  Pennsylvania. 


Stereotyped  by  Wm.  S.  Slote,  No.  19  St.  James  Street, 
Philadelphia. 


(2) 


CONTENTS. 


PA.GK 

Seemon  I. — Obedience  to  Christ  gives  Assurance  of  the  Truth 

of  his  Doctrines.     John  vii.  17. 7 

Sermon  II. — The  Knowledge  of  Sin  by  the  Law.  Rom.  iii.  20.  25 
Sermon  III. — The  First  and  Greatest  Commandment.    Mark 

xii.  29,  30. 44 

Sermon  IV. — ^The  Second  like  unto  the  First.  Mark  xii.  31.  54 
Sermon  V. — ^The  Name  Jesus.  Matt.  i.  21.  ...  68 
Sermon  VI. — ^The  Incarnation.  Luke  ii.  13,  14.  -  -  76 
Sermon  VII. — Christ's  Gift  of  Himself  for  our  Redemption. 

Titus  ii.  14. 91 

Sermon  VIII.— The  New  Creation.     Gal.  vi.  15.  -        -  106 

Sermon  IX. — Repentance  and  Forgiveness  the   Gift  of  our 

exalted  Saviour.     Acts  v.  31. 126 

Sermon  X. — Receiving  Christ  by  Faith.     John  i.  12.  -       140 

Sermon  XI. — Privileges  of  the  Sons  of  God.  John  i.  12,  13.  151 
Sermon  XII. — Deceitfulness  of  the  Heart.  Jer.  xvii.  9.  -  161 
Sermon  XIII. — Wickedness  of  the  Heart,    Jer.  xvii.  9.  -  171 

Sermon  XIV. — Christ  our  Wisdom,  Righteousness,  Sanctifica- 

tion,  and  Redemption.     1  Cor,  i.  30.  -         -         -         -  195 

Sermon  XV. — The  one  Thing  needful.     Luke  x.  42.  -       208 

Sermon  XVI.— The  Love  of  Christ.     Ephes.  v.  2.         -         .  220 

Sermon  XVII.— Love  to  Christ.    John  xxi.  17.         -        -      229 

3 


4  CONTENTS. 


PAGE 


Sermon  XVIII. — Keeping  alive  the  Love  of  God.  Jude  21.  -  246 
Sermon  XIX. — Strength  Renewed  by  Waiting  on  the  Lord. 

Isa.  xl.  31. 2^8 

Sermon  XX. — The  true  Israelite.  John  i.  47.  -  -  .  275 
Sermon  XXI. — God  to  be  glorified  by  those  bought  with   a 

Price.     1  Cor.  vi.  19,  20. 291 

Sermon  XXII. — The  Way  in  which  God  leads  his  People. 

Isa.  xlii.  16. 308 

Sermon  XXIII. — Not  slothful,  but  Followers  of  the  Saints  by 
Faith.    Heb.  vi.  12. 333 

Sermon  XXIV. — Christ  the  Believer's  Refuge  and  Consolation. 
Heb.  vi.  18. 355 

Sermon  XXV. — Returning  to  our  first  Love.    Rev.  ii.  4,  5.  372 

Sermon  XXVI. — The  Blessedness  of  trusting  in  God.     Psa. 

ii.  13. 391 

Sermon  XXVII. — Faith's  Victory  over  the  World.  1  John  v.  4.  407 
Sermon  XXVIII.— The  Benefits  of  Affliction.  Psa.  cxix.  71.  424 
Sermon  XXIX. — Excellency  of  the  Knowledge  of  Christ.    Phil. 

iii.  8. 437 

Sermon  XXX.— Holding  forth  the  Word  of  Life.  Phil.  ii.  16.  447 
Sermon  XXXI. — The  house  of  God  desirable.  Psa.  Ixxxiv.  1,2.  458 
Sermon  XXXII. — The  Misery  of  impenitent  Sinners.     Acts 

viii.  23. 480 

Sermon  XXXIII. — Spiritual  Worship.  Phil.  iii.  3.  .  .  496 
Sermon  XXXIV. — The   Difficulty   of   knowing    our    Faults. 

Psa.  xix.  12. 514 

Sermon  XXXV. — God's  Grace  sufficient.  2  Cor.  xii.  9.  -  533 
Sermon  XXXVI. — The  dying  Martyr's  Prayer.  Acts  vii.  59.  543 
Sermon  XXXVII. — Christ's  gracious  Invitation.    Matt.  xi.  28.  558 


PREFACE. 


Several  years  have  elapsed  since  the  author  promised  to  a  few 
friends,  that,  if  hfe  and  health  should  be  continued,  he  would  endea- 
vour to  prepare  a  volume  of  sermons  on  practical  subjects,  to  be 
circulated  by  the  Presbyterian  Board  of  Publication.  Incessant 
occupation  in  professional  duties,  occasioned  the  postponement  of 
the  fulfilment  of  this  promise  from  time  to  time ;  until  recently,  when 
he  was  informed  that  the  Board  of  Publication  were  desirous  to  put 
such  a  volume  into  circulation ;  especially  for  the  benefit  of  families 
who  were  deprived  of  the  opportunity  of  attending  on  the  preaching 
of  the  gospel. 

At  first  it  occurred  to  him,  that  for  the  purposes  of  the  Board, 
such  a  volume  had  better  be  composed  of  a  collection  of  sermons 
contributed  by  different  ministers  of  our  church.  But  upon  reflec- 
tion, he  was  persuaded  that  it  would  be  found  difficult  to  get  the 
proper  persons  to  furnish  discourses  on  the  topics  which  might  be 
prescribed.  And  he  has  observed,  that  when  the  sermons  of  several 
persons  are  included  in  the  same  volume,  there  is  a  disposition  in 
many  readers  to  make  invidious  comparisons  between  the  authors ; 
and  while  some  discourses  are  highly  valued,  others  are  neglected. 
Upon  the  whole,  it  seems  best  that  every  author  should  make  his 
own  book ;  and  to  obtain  a  desirable  variety,  more  volumes  of 
sermons  than  one  should  be  put  into  circulation. 

The  author  being  aware  that  books  of  sermons  are  not  in  as  much 
demand  as  publications  of  another  kind,  would  not  have  consented 
that  the  Board  of  PubUcation  should  run  the  risk  of  an  edition  of 
this  volume ;  but  this  objection  was  obviated  by  the  generous  pro- 
posal of  the  friends  referred  to  above,  to  bear  the  whole  expense  of 
stereotyping  the  work. 

5 


6  PREFACE. 

In  considering  what  subjects  ought  to  be  treated  in  such  a  volume, 
it  struck  the  writer  forcibly,  that  besides  the  usual  evangelical  topics, 
the  duties  arising  out  of  the  several  domestic  relations  should  have  a 
place  in  a  work  intended  especially  for  the  use  of  families.  And  in 
pursuance  of  this  idea,  he  commenced  the  preparation  of  sermons  on 
the  duties  of  husbands  and  wives,  parents  and  children,  masters  and 
servants ;  but  he  had  not  proceeded  far,  until  he  found  that  to  do 
justice  to  this  subject  would  require  a  volume  by  itself;  and  such  a 
volume  he  is  of  opinion  is  a  real  desideratum  in  our  church.  If 
the  author  were  not  so  far  advanced  in  years,  as  to  render  the 
undertaking  new  works  presumptuous,  he  might  make  an  attempt  to 
supply  the  want  which  exists.  But  he  feels  that  he  must  shortly 
relinquish,  not  only  his  pen,  but  all  earthly  labours ;  and,  therefore, 
he  leaves  this  work  to  be  performed  by  some  other  person. 

As  to  the  character  of  the  sermons  now  presented  to  the  public, 
the  reader  must  judge  for  himself ;  but  the  author  would  inform  him 
that  he  must  not  look  for  any  abstruse  disquisitions,  eloquent  descrip- 
tions, or  startling  novelties  in  this  volume.  The  sermons  contain 
what  the  author  believes  to  be  evangelical  truth,  in  the  exhibition 
of  which,  his  aim  has  been  to  render  the  gospel  perspicuous  to  per- 
sons of  common  understanding.  He  has,  therefore,  adopted  a  style 
as  plain  and  simple  as  he  could.  The  sermons  are  short,  and  on 
an  average,  may  be  read  in  fifteen  or  twenty  minutes.  And  as  this 
is  probably  the  author's  last  literary  work,  it  is  his  earnest  desire 
and  prayer,  that  it  may  be  useful  in  promoting  evangelical  and 
experimental  religion  when  his  head  shall  lie  beneath  the  clods  of 
the  valley!  He  invites  other  Christians  to  unite  with  him  in 
this  prayer,  for  the  success  of  the  volume  now  given  to  the  Chris- 
tian community. 

There  is  nothing  in  these  sermons  which  will  be  found  offen- 
sive to  the  lovers  of  evangelical  truth  in  other  denominations.  The 
author,  in  a  long  life,  has  found  that  real  Christians  agree  much 
more  perfectly  in  experimental  religion,  than  they  do  in  speculative 
points ;  and  it  is  his  belief,  that  a  more  intimate  acquaintance  among 
Christians  of  different  denominations  would  have  a  happy  tendency 
to  unite  them  more  closely  in  the  bonds  of  brotherly  love.  May  the 
time  soon  come  when  all  the  disciples  of  Christ  shall  form  one  great 
brotherhood  under  the  name  of  Christians  !  A.  A. 


PRACTICAL    SERMONS. 


SEEMON  I. 

OBEDIENCE    TO   CHRIST   GIVES   ASSURANCE   OF    THE    TRUTH    OF   HIS 
DOCTRINES. 

If  any  man  will  do  his  will,  he  shall  know  of  the  doctrine  whether  it 
be  of  God. — John  vii.  17. 

The  truth  of  the  Gospel  is  established  by  two  kinds 
of  evidence;  external  and  internal.  The  former 
is  historical,  and  depends  on  the  testimony  of  men 
to  the  miracles  which  have  been  wrought  in  con- 
firmation of  the  Christian  religion,  and  the  fulfil- 
ment of  prophecies,  which  furnish  conclusive  evi- 
dence of  the  truth  of  any  doctrine.  The  nature  of 
this  kind  of  proof  is  very  obvious.  If  God,  by  the 
exertion  of  his  power,  in  a  miraculous  way,  gives 
attestation  to  the  declarations  of  any  person,  then 
we  know  that  that  person  speaks  the  truth;  for 
God,  we  are  sure,  will  not  give  his  attestation  to 
an  impostor,  or  to  that  which  is  false.  Persons, 
however,  may  be  well  acquainted  with  this  species 
of  evidence,  and  yet  may  not  know  any  tittle  of  the 
truths  contained  in  the  Bible,  or  may  entertain 
very  erroneous  ideas  of  the  nature  of  the  truths 
revealed.  Thus,  in  fact,  we  find  men  who  have 
examined  the  external  evidences  of  Christianity, 
and  have  been  by  this  means  fully  convinced  of  its 
truth,  differing  entirely  in  their  views  of  the  doc- 

7 


8  PRACTICAL     SERMONS. 

trines  of  revelation.  In  this,  there  is  nothing  un- 
accountable, as  this  kind  of  evidence  does  not 
bring  before  the  mind  the  truths  revealed,  but  is 
external  to  them ;  and  while  two  men  are  equally 
convinced  that  the  Christian  religion  is  from  God, 
on  account  of  the  miracles  performed,  the  record 
of  which  has  come  down  to  us,  well  attested ;  and 
on  account  of  the  numerous  prophecies  which"  have 
been  exactly  fulfilled;  they  may  nevertheless  in- 
terpret the  Bible  on  very  different  principles,  and 
in  consequence  arrive  at  very  different  conclusions. 
Or,  the  one  may  attentively  study  the  contents  of 
the  Bible ;  while  the  other  pays  no  serious  atten- 
tion to  the  subject,  and  remains  ignorant  of  the 
true  system  of  doctrines  taught  in  this  book. 

But,  in  regard  to  the  internal  evidence  of  Chris- 
tianity, the  case  is  different.  The  evidence  here 
arises  from  a  view  of  the  truth  itself;  and  can  only 
be  fully  appreciated  by  a  mind  under  divine  illumi- 
nation. This  evidence  may  indeed  be  rendered 
convincing  to  any  rational  mind  not  under  the 
influence  of  strong  prejudice,  by  an  exhibition  of 
the  perfection  of  the  theory  of  theology  and  moral- 
ity which  the  Bible  contains.  It  can  easily  be 
shown,  that  this  theory  is  far  more  perfect,  than 
that  of  any  of  the  heathen  sages ;  and  yet  the  wri- 
ters were  destitute  of  human  learning,  and  unaided, 
were  utterly  incapable  of  producing  such  admirable 
works.  By  an  argument  of  this  kind,  Soame  Jenyns 
has  demonstrated  the  truth  of  Christianity.  This 
mode  of  reasoning  can  be  appreciated  by  every 
rational  mind;  but  there  is  another  species  of 
internal  evidence,  which  is  perceived  and  felt  only 


PRACTICAL     SERMONS.  9 

by  such  as  enjoy  the  illumination  of  the  Holy  Spi- 
rit. This  arises  from  a  view  of  the  truth  itself — 
from  a  discernment  of  its  beauty  and  glory;  and 
also  from  a  consciousness  of  its  salutary  effects  on 
the  heart.  This  is  the  kind  of  evidence  on  which 
saving  faith  is  founded.  It  is  a  kind  of  evidence 
which  can  be  appreciated  by  the  weak  and  unlearn- 
ed, as  readily  as  by  the  greatest  scholars  and  phi- 
losophers. In  regard  to  it,  all  stand  upon  a  level ; 
or,  rather,  the  simple  and  unlearned  possess  the 
advantage ;  for  the  pride  of  reason  and  of  human 
science  stands  very  much  in  the  way  of  the  exer- 
'  else  of  faith.  In  accordance  with  this,  our  Saviour 
says,  "I  thank  thee,  0  Father!  because  thou  hast 
hid  these  things  from  the  wise  and  prudent,  and 
hast  revealed  them  unto  babes."  For  it  is  an 
established  rule  in  God's  government,  to  resist  the 
proud,  and  to  cast  contempt  on  the  wisdom  of  this 
world.  As  saith  the  Scripture,  "  God  hath  chosen 
the  foolish  things  of  the  world  to  confound  the 
wise,  and  the  weak  things  of  the  world  to  confound 
the  things  which  are  mighty." 

Many  suppose,  that  plain  unlettered  Christians, 
who  know  little  or  nothing  of  history,  and  are  there- 
for unable  to  appreciate  the  force  of  the  external 
evidence  in  favour  of  Christianity,  have  no  rational 
foundation  for  their  faith ;  but  merely  receive  the 
Scriptures,  because  they  have  heard,  from  their 
parents  and  teachers,  that  they  are  the  word 
of  God.  That  many  in  Christendom  have  no 
better  foundation  for  their  faith  than  this,  is  readily 
admitted :  but  the  real  Christian,  whose  mind  has 
been  enlightened  by  the  Spirit  of  God,  believes 

2 


10  PRACTICAL     SERMONS. 

the  Scriptures  to  be  the  word  of  God  on  the  best 
and  highest  evidence,  on  the  testimony  of  God 
himself;  for  when  the  truth  is  apprehended  in  its 
spiritual  nature,  by  a  divine  light  shining  upon  it, 
it  manifests  itself  to  be  the  word  of  God ;  because 
it  bears  the  impress  of  God  on  its  face.  A  blind 
man  may  be  fully  convinced  that  the  sun  exists, 
because  thousands  testify  to  the  fact ;  and  because, 
though  he  does  not  see  this  great  luminary  of  day, 
he  feels  warmth  from  its  rays;  so,  men  blind  to 
spiritual  things  may  be  fully  and  rationally  con- 
vinced that  Christ  was  a  divine  teacher,  and  the 
Son  of  God,  by  many  conclusive  arguments.  But 
as  the  blind  man  remains  ignorant  of  the  visible 
appearance  of  the  sun,  which  is  perceived  by  every 
child  who  has  eyes;  so  unrenewed  men — men 
destitute  of  spiritual  life,  however  intellectual  and 
learned,  remain  blind  to  the  true  nature  of  spi- 
ritual objects.  The  humblest,  weakest  believer, 
possesses  a  better  knowledge  of  the  true  character 
of  Christ  than  can  be  attained  by  any  exercise  of 
reason.  This  is  humbling  to  human  pride,  and 
men  of  the  world  are  disposed  to  disbelieve  the 
statement;  but  its  truth  is  proved  by  the  effects 
produced  by  the  different  kinds  of  knowledge. 
"  By  their  fruits  ye  shall  know  them."  Speculative 
or  natural  knowledge,  not  penetrating  into  the  true 
excellence  of  the  truths  believed,  but  resting  on 
the  external  evidences  and  systematic  relations  of 
the  truth,  exercises  but  a  small  influence  on  the 
heart  and  affections ;  whereas  spiritual,  or  saving 
knowledge,  by  which  the  beauty  and  glory  of  divine 
things  are  apprehended,  has  the  immediate  effect 


PRACTICAL     SERMONS.  11 

of  exciting  the  aifections  and  emotions,  in  a  way 
corresponding  with  the  nature  of  the  objects  per- 
ceived :  so  that  under  the  influence  of  new  and 
holy  feelings,  the  purpose  of  the  heart  to  honour, 
worship,  and  obey  God,  is  formed,  and  this  purpose 
becomes  habitual ;  and  the  clearer  the  soul's  views 
of  divine  things,  the  firmer  and  stronger  this  pur- 
pose becomes.  The  person  thus  enlightened  and 
affected,  is  renewed — converted — and  all  his  pur- 
suits, his  hopes  and  fears,  his  joys  and  sorrows,  are 
different  from  what  they  were  before.  "  Old  things 
are  done  away,  and  all  things  become  new." 

From  what  has  been  said,  we  may  learn  the  true 
import  of  the  text,  "  If  any  man  will  do  his  will, 
he  shall  know  of  the  doctrine,  whether  it  be  of 
God ;"  which  may  be  thus  paraphrased.  If  any 
man  possess  that  state  of  mind  which  will  prompt 
and  lead  him  to  choose  the  service  of  God,  and 
determine  to  obey  Him,  he  v^dll  be  at  no  loss  re- 
specting the  truth  of  my  doctrine ;  for  he  will  have 
such  a  view  of  the  excellency  of  the  truth  which  I 
deliver  and  will  possess  such  a  conviction  of  his  own 
sinful  and  helpless  condition,  that  he  will,  at  once, 
be  persuaded  of  the  divine  origin  of  the  plan  of 
redemption,  from  its  perfect  adaptation  to  his  own 
urgent  wants.  And  if  he  obtains  such  a  view  of 
the  purity  and  perfection  of  the  commandments  of 
God  as  to  delight  in  the  law  of  God,  after  the  inner 
man,  and  to  resolve  to  render  universal  obedience, 
he  will  entertain  no  doubt  about  the  truth  of  my 
precepts ;  which  are  nothing  else  than  an  exposi- 
tion and  application  of  the  law  of  God,  and  whoso- 
ever does  the  will  of  God  from  the  heart,  will  ex- 


12  PRACTICAL     SERMONS. 

perience  a  pleasure,  so  pure  and-soul  satisfying', 
that  he  will  be  sure  it  must  proceed  from  the  eter- 
nal fountain  of  felicity ;  according  to  that  of  the 
Psalmist,  '*  In  keeping  thy  commandments  there  is 
a  great  reward;"  and  according  to  the  words  of 
Christ,  "  my  yoke  is  easy  and  my  burden  is  light;" 
and  of  the  apostle  John,  "  his  commandments  are 
not  grievous." 

Suppose  a  man  to  be  'brought  to  the  fixed  pur- 
pose, to  obey  the  will  of  God,  and  to  proceed  daily 
in  his  service,  delighted  wdth  the  law  in  all  its  pre- 
cepts, such  a  person  will  experience  great  peace  of 
mind,  and  the  joy  arising  from  the  exercise  of  holy 
affections  will  have  an  internal  evidence  of  the 
truth  of  religion,  which  no  unregenerate  man  can 
possess,  or  well  conceive  of,  for  such  affections  and 
such  obedience  are  contrary  to  the  bent  and  incli- 
nation of  his  soul,  and  he  can  scarcely  believe  that 
there  can  be  a  real  pleasure  in  those  exercises 
for  which  he  has  no  taste.  He  may,  indeed,  admit, 
that  if  there  exists  a  strong  relish  for  such  pursuits, 
there  may  be  pleasure ;  but  he  is  apt  to  be  incredu- 
lous about  the  existence  of  an  ardent  love  of  the 
service  of  God.  For  the  most  part,  he  views  religion 
to  be  a  constraint,  which  men  place  on  themselves, 
and  that  it  is  a  yoke  hard  to  be  borne. 

A  number  of  persons  brought  up  in  a  dark  cave, 
into  which  the  rays  of  the  sun  never  entered,  if 
brought  out,  when  this  luminary  was  shining  in  its 
brightness,  would  need  no  arguments  to  prove  its 
existence ;  they  would  have  the  evidence  in  them- 
selves, in  the  shining  of  the  light  into  their  eyes, 
or,  if  placed  where  they  could  not  see  the  sun,  yet. 


PRACTICAL     SERMONS.  13 

where  there  was  a  reflection  of  his  rays,  they  w^ould 
need  no  other  evidence  of  its  existence. 

Christians  are  described  as  persons  brought  from 
darkness  to  "marvelous  light;"  as  being  "light 
in  the  Lord."  Now,  if  this  divine  and  spiritual  light 
has  shined  into  their  hearts,  to  give  them  the  light 
of  the  knowledge  of  the  glory  of  God,  in  the  face 
of  Jesus  Christ,  will  they  be  at  any  loss  to  know, 
whence  this  divine  light  proceeds?  Can  they 
ascribe  these  new  views  to  any  other  source,  than 
to  the  "  Father  of  lights,  from  whom  cometh  down 
every  good  gift  and  every  perfect  gift?"  When  the 
mind  is  in  a  right  state ;  that  is,  when  it  is  freed 
from  the  blindness  of  nature,  and  has  the  eyes  of 
the  understanding  opened,  the  light  of  the  glorious 
gospel  will  shine  into  such  a  regenerated  mind, 
revealing  to  it  the  beauties  of  holiness,  and  causing 
it  to  rejoice  in  the  glory  of  God.  To  such  an  one 
Christ  appears  lovely — the  chief  among  ten  thou- 
sands, and  he  becomes  the  jewel  of  their  hearts. 
Idols  are  at  once  cast  away,  and  he  as  their  right- 
ful King  is  enthroned  in  their  affections.  If  be- 
lievers doubt  of  their  own  sincerity,  yet  they 
do  not  and  cannot  doubt  of  Christ's  excellency  and 
suitableness.  His  doctrines  they  humbly  receive, 
and  found  their  hopes  of  salvation  on  his  faithful 
word  alone.  The  doctrine  of  Christ  is  not  merely 
what  as  a  Prophet  he  taught;  but  it  is  also  the 
doctrine  which  respects  himself.  Christ  himself 
is  the  centre — the  substance  of  Christian  doctrine. 
His  divinity — his  incarnation — his  holy  life  and 
miraculous  w^orks — his  sufferings  and  humiliation 
— his  crucifixion  as  an  atonement  for  sin — his  re- 


14  PRACTICAL     SERMONS. 

surrection,  ascension,  and  glorification — these  truths 
which  relate  to  Christ's  person  and  work,  are 
known  to  be  divine,  by  every  one  who  is  truly  en- 
lightened by  the  Spirit  of  God.  Every  one  who 
does  the  will  of  the  Father  in  heaven  is  thus  en- 
lightened, and  receives,  simply  and  cordially,  the 
whole  doctrine  of  Christ  as  far  as  he  is  instructed 
in  the  Holy  Scriptures.  He  has  received  an  unc- 
tion which  teaches  him  all  these  things;  that  is,  a  spi- 
ritual illumination  ;  so  that  without  the  authority  of 
any  man  or  any  church,  he  knows  by  an  internal  evi- 
dence, that  these  doctrines  which  relate  to  Christ,  are 
true  ;  and  that  they  came  from  God.  To  know  the 
truth,  to  embrace  it  cordially,  to  love  it  sincerely,  and 
to  be  moulded  into  a  conformity  with  it,  is  that  which 
constitutes  any  one  a  true  Christian.  Error  never 
can  supply  the  place  of  truth.  As  well  might  you 
expect  the  body  to  be  nourished  by  poisons  as'the 
soul  by  error.  Truth  is  sometimes  mixed  with 
error,  in  doctrines  taught  to  the  people ;  and  if  the 
errors  are  not  fundamental,  the  truth  which  accom- 
panies them  may  prove  nourishing ;  but  its  efficacy 
wnll  always  be  hindered  or  impaired  by  error,  in 
proportion  to  its  magnitude  and  prevalence  in  the 
system.  In  order  to  salvation,  Christ's  doctrine 
must  be  known  and  cordially  embraced.  All  the 
children  of  God  are  taught  by  him.  "  Ye  shall 
know  the  truth,"  says  Christ,  "  and  the  truth  shall 
make  you  free."  Apostasy  is  nothing  else  but  a 
denial  of,  and  departure  from,  the  truth,  once  pro- 
fessed. Those  judicially  abandoned  of  God,  and 
given  up  to  believe  a  lie  that  they  might  be  damned, 


PRACTICAL     SERMONS.  15 

are  such  as  "  received  not  the  love  of  the  truth,  that 
they  might  be  saved." 

Christ  declares,  "  I  am  the  way,  the  truth,  and 
the  life."  All  truth  as  well  as  life,  dwells  in  him 
as  in  its  fountain.  And  every  obedient  believer  is 
made  to  know  something  of  the  excellence  of  the 
truth ;  so  that  he  can  say  with  Paul,  "  I  count 
all  things  but  loss,  for  the  excellency  of  the  know- 
ledge of  Christ." 

Every  true  believer  has  the  witness  in  himself 
He  needs  no  external  evidence  to  convince  him  of 
the  truth  of  the  gospel.  As  he  needs  no  proof  that 
the  sun  exists  and  is  the  source  of  light  when  it 
shines  into  his  eyes;  so  when  the  light  of  the  glo- 
rious gospel  of  Jesus  Christ  who  is  the  image  of 
God,  shines  into  his  heart,  he  knows  that  this,  spi- 
ritual light  proceeds  from  the  Sun  of  righteous- 
ness. 

Thus,  every  true  Christian,  however  weak  and 
unlearned,  has  a  solid  and  rational  foundation  for 
his  faith;  and  there  is  no  other  foundation  on 
which  a  saving  faith  can  rest.  Many  beheld  the 
wonderful  miracles  wrought  by  Jesus  Christ,  who 
remained  his  enemies;  and  many  now  believe 
without  a  doubt,  that  these  miracles  were  wrought, 
on  the  testimony  of  eye  witnesses,  and  from  the 
eifects  produced  by  Christianity  on  the  state  of  the 
world;  and  they  have  no  doubt,  but  that  many 
prophecies  are  proved  to  be  from  God,  because 
they  have  been  exactly  and  literally  fulfilled ;  and 
yet  these  persons  remain  under  the  predominant 
influence  of  the  love  of  the  world.     "  No  man," 


16  PRACTICAL     SERMONS. 

says  John,  "  can  say  that  Jesns  is  the  Christ,  but 
by  the  Holy  Ghost. 

In  all  countries,  and  in  all  religions,  the  mass  of 
the  people  have  a  traditional  faith.  They  believe 
as  they  have  been  instructed,  and  seldom  doubt  of 
the  truth  of  their  religion,  which,  however,  they 
receive  implicitly,  without  any  examination.  The 
majority  in  Christendom  receive  the  Christian  reli- 
gion on  no  better  evidence,  for  although  it  is  at- 
tended with  convincing  evidences  of  its  divine 
origin,  with  these  they  are  not  acquainted.  But 
let  us  suppose  a  person  to  have  grown  to  manhood, 
with  no  other  than  this  traditional  faith,  and  then 
to  be  brought  under  a  deep  conviction  that  he  is  a 
sinner,  and  that  he  can  do  nothing  to  remove  the 
sentence  of  condemnation  under  which  he  lies,  or 
to  restore  to  purity  and  perfection  his  corrupt 
nature.  To  such  a  convicted  sinner,  the  most 
important  inquiry  is,  "  What  must  I  do  to  be 
saved  ?"  He  hears  the  gospel.  He  learns  that  by 
believing  on  Christ,  the  Son  of  God,  he  may  obtain 
everlasting  life.  At  first,  the  news  seems  to  be  too 
good  to  be  true.  He  fears  that  there  is  some  mis- 
take in  the  matter.  But  now  the  Spirit  of  God 
enlightens  his  mind  to  understand  the  gospel  me- 
thod of  salvation.  He  sees  that  the  atonement  ot 
Christ  is  sufficient  to  satisfy  all  the  demands  of  law 
and  justice.  He  sees  that  the  door  of  reconciliation 
is  set  wide  open,  and  that  he  is  invited  and  entreat- 
ed to  be  reconciled  unto  God ;  and  that  the  great- 
ness and  niimber  of  his  sins  are  no  barrier  to  the 
free  exercise  of  mercy.  And  he  not  only  sees  and 
believes,  that  Christ  is  in  all  respects,  a  suitable 


PRACTICAL     SERMONS.  17 

Saviour,  just  sucli  an  one  as  he  needs ;  but  he  be- 
holds a  divine  glory  shining  in  the  face  of  Jesus 
Christ,  by  which  he  is  so  attracted,  and  his  thoughts 
so  occupied,  that  he  forgets  himself.  He  is  absorb- 
ed in  the  contemplation  of  the  wisdom,  the  love, 
the  justice,  and  faithfulness  of  God,  as  these  attri- 
butes shine  in  the  work  of  redemption.  Under  these 
believing  views,  his  affections  are  strongly  moved. 
He  feels  springing  up  in  his  heart  a  love  to  God  in 
Christ,  such  as  he  never  felt  to  any  other ;  and  his 
soul  is  ravished  with  a  peculiar  joy,  which,  as  to 
kind  or  degree,  cannot  be  described.  At  this  mo- 
ment, he  gives  himself  away  to  God.  He  has  a 
fixed  purpose  formed  in  his  heart,  to  honour  and 
obey  his  Lord  and  Master,  come  what  will.  Has 
this  person  no  rational  evidence  of  the  truth  of  the 
Christian  religion?  There  may  be  a  question, 
whether  this  evidence  ought  to  be  denominated 
rational;  for  although  it  is  such  as  does  and  ought 
to  satisfy  the  rational  mind,  it  is  an  evidence  not 
owing  to  the  deductions  of  reason,  or  any  logical 
process,  but  it  arises  from  the  supreme  excellence  of 
divine  truth  revealed  to  the  soul,  by  the  illumina- 
tion of  the  Holy  Spirit.  This  man  knows  now 
certainly,  that  the  doctrine  of  the  gospel  is  of  God. 
This  is  the  divine  anointing,  which  if  a  man  pos- 
sess, he  needs  no  one  to  witness  to  him,  that  Jesus 
Christ  is  the  Son  of  God,  and  the  Saviour  of  the 
lost;  for  the  evidence  is  complete,  and  this  faith 
which  he  exercises  in  Christ,  as  thus  exhibited,  is 
"  the  faith  of  God's  elect."  But  all  do  not  attain  to 
those  clear  spiritual  discoveries  which  have  been  de- 
scribed.   Some  have  but  dim  views  of  divine  truth, 

3 


18  PRACTICAL     SERMONS. 

and  their  faith  is  in  proportion  weak ;  but  in  the  use 
of  appointed  means  it  gains  strength,  and  that  which 
was  feeble  in  the  beginning,  will  grow  np  to  matu- 
rity. Few  of  those  who  are  favoured  with  bright 
spiritual  discoveries  of  the  glory  of  Christ,  at  first, 
continue  to  enjoy  these  clear  views,  long  at  a  time. 
The  blessed  vision  passes  away.  They  fall  back, 
if  not  into  distressing  darkness,  yet  into  an  obscure 
twilight.  This  is  necessary,  lest  they  should  con- 
clude that  these  spiritual  views  were  their  own  and 
depended  on  themselves ;  and  as  spiritual  pride  is 
apt  to  rise  and  swell,  in  consequence  of  the  delight- 
ful exercises  of  mind,  which  the  soul  enjoys,  it  is 
expedient  that  God  should  withdraw  from  the  soul 
those  views,  in  a  measure,  and  leave  it  to  feel  its 
own  weakness  and  unworthiness.  When  the  soul 
is  made  to  see  something  of  the  depth  of  its  de- 
pravity, and  to  feel  sin,  on  account  of  its  turpitude, 
to  be  a  burden,  this  very  conviction  furnishes  a 
strong  evidence  of  the  divine  authority  of  the  word ; 
for  it  is  by  the  law,  as  revealed  in  the  Holy  Scrip- 
tures, that  this  knowledge  often  is  acquired.  That 
sin  does  really  partake  of  the  evil  which  is  seen  in 
it,  the  enlightened  soul  can  no  more  doubt,  than  it 
can  of  its  own  existence.  But  if  this  conviction  be 
true  and  correct,  then  certainly,  the  word  which 
has  produced  it,  must  be  the  word  of  God.  No 
word  of  man  could  ever  thus  affect  the  conscience, 
and  search  out  the  secret  faults  of  the  heart.  The 
effect  of  the  truth  on  an  awakened  conscience  is 
wonderful.  It  "  divides  between  the  soul  and  the 
spirit,  and  is  a  discerner  of  the  thoughts  and  in- 
tents of  the  heart."     When  the  faithful  preaching 


PRACTICAL     SERMONS.  19 

of  the  gospel  is  heard  by  one,  just  beginning  seri- 
ously to  consider  his  ways,  it  often  appears  to  him 
that  the  preacher  has  the  power  of  searching  the 
heart ;  or  that  some  one  has  communicated  to  him 
information  respecting  his  character.  All  deep 
conviction  of  sin,  therefore,  furnishes  a  direct  proof 
of  the  truth  of  the  word.  And  when  we  consider 
how  completely  the  feeling  of  guilt  and  condemnation 
is  removed  by  faith  in  Christ,  and  what  secret  peace 
takes  possession  of  the  mind,  we  are  sure  that 
words  which  can  produce  such  an  effect,  must  be 
from  God ;  for  where  else  do  we  find  such  effects 
produced  ?  Whatever  others  may  think,  the  believer 
himself  cannot  doubt,  that  views  which  have  so 
suddenly  charmed  away  his  grief,  must  be  from 
God.  There  is  no  change  in  nature  more  remark- 
able, than  that  produced  on  the  feelings  of  a  con- 
victed and  distressed  sinner,  by  the  simple  exercise 
of  faith  in  Christ.  It  is  a  change  from  overwhelm- 
ing sorrow,  to  joy  unspeakable ;  from  darkness  to 
marvelous  light — from  condemnation  to  reconcilia- 
tion— from  enmity  to  friendship  ;  in  short,  from 
death  to  life.  The  enlightened  and  renewed  man 
has  then,  the  very  best  evidence  of  the  truth  of 
Christ's  doctrine,  an  evidence  which  no  other  can 
possess,  until  enlightened  by  the  same  Spirit. 
And  now,  suppose  the  person  thus  renewed  by  the 
grace  of  God,  never  to  have  heard  or  known  any 
thing  of  the  external  evidences  of  Christianity ;  even 
if  he  were  to  suppose  that  the  gospel  was  of  modern 
origin,  yet  he  would  cleave  to  it,  as  having  un- 
doubted evidence  of  being  the  word  of  God.  And 
when  the  children  of  God  fall  into  darkness,  and 


20^  PRACTICAL     SERMONS. 

are  sorely  buffeted  by  Satan,  and  have  skeptical 
thoughts  injected  into  their  minds,  their  deliverance 
does  not  come  from  reasoning,  and  reading  books 
on  the  evidences  of  Christianity,  but  by  the  shining 
of  the  truth  itself  into  the  heart.  One  ray  from  the 
Sun  of  righteousness  will  scatter  a  darkness  which 
has  long  been  oppressive  ;  and  one  gracious  promise 
applied,  and  sealed  on  the  heart,  will  bring  peace, 
when  all  other  resources  fail. 

Let  those  who  are  slow  to  believe  these  things, 
contemplate  the  patience,  the  courage,  the  joy  and 
triumph  of  the  martyrs  of  Jesus,  in  the  early  times 
of  the  gospel.  Whence  this  superhuman  contempt 
of  torture  and  of  death  ?  Whence  the  elevated  joy, 
experienced  by  some  in  the  midst  of  racks  and 
flames  ?  It  was  the  sight  of  such  effects  as  these, 
which  multiplied  converts  to  Christianity,  at  a  time, 
when  the  very  name  was  punished  with  a  cruel  death. 
And  these  effects  of  the  gospel  have  not  entirely 
ceased,  even  in  our  day.  Even  converts  lately 
called  out  of  a  savage  state,  especially  in  the  island  of 
Madagascar,  have  manifested  a  Christian  fortitude 
and  cheerful  resignation  to  cruel  sufferings  for  the 
sake  of  Christ,  which  does  not  fall  below  the  same 
traits  in  the  early  martyrs.  And  how  often  have 
those  who  have  had  much  experience  about  the 
beds  of  dying  saints,  been  filled  with  wonder  and 
gratitude,  at  the  power  of  the  word  of  God,  when 
accompanied  by  his  Spirit,  to  support  and  console 
the  departing  spirit,  even  when  the  body  was  rack- 
ed with  excruciating  pain !  The  evidence,  arising 
from  such  scenes,  is  often  not  only  convincing 
but  overwhelming.     Often  have  I  wished,  when 


PRACTICAL     SERMONS.  21 

witnessing  such  scenes,  that  infidels  could  be  pre- 
sent to  see  the  wonderful  efficacy  of  the  gospel,  in 
giving  peace  and  joy  to  persons  in  the  agonies  of 
death*. 

From  what  has  been  said,  we  may  derive  the 
following  inferences. 

1.  That  unrenewed  men,  who  are  not  taught  of 
God,  however  they  may  by  learning  and  the  exer- 
cise of  reason  arrive  at  the  conclusion  that  the  Holy 
Scriptures  are  given  by  inspiration,  and  contain  a 
true  revelation  of  the  will  of  God ;  yet  never  can 
attain  to  a  true,  saving  faith ;  for  "  we  are  saved  by 
grace,  through  faith,  and  that  not  of  ourselves,  it  is 
the  gift  of  God."  And  we  see  the  reason  why  a 
merely  rational,  or  historical  faith  does  not  work 
by  love,  nor  produce  any  radical  change  in  the 
character ;  because  by  it,  however  clear  and  strong, 
the  excellence  and  beauty  and  glory  of  Christ  and 
divine  thinsfs  are  not  revealed  to  the  mind.     The 


*  The  writer  has  now  in  his  recollection,  the  case  of  an  obscure 
young  woman,  whose  habits  of  reserve  and  modesty  were  such,  that 
very  few  persons  knew  any  thing  of  her  religious  exercises,  until  she 
was  laid  on  the  bed  of  death.  Though  poor,  and  obscure,  she  was 
not  ignorant  nor  uncultivated ;  far  from  it.  She  had  a  mind  of  un- 
common intelligence,  which,  by  reading,  she  had  stored  with  know- 
ledge, especially  religious  knowledge.  The  Bible  was  her  daily  com- 
panion— the  Bible  was  the  source  of  all  her  comfort.  And  the  doc- 
trines of  Christianity  she  understood  not  only  theoretically,  but  ex- 
perimentally. She  had  felt  their  power.  She  had  daily  proof  of  their 
efficacy  to  support  the  soul  under  peculiar  trials.  Though  her  pastor, 
the  writer  had  known  nothing  of  the  elevation  and  fervency  of  her 
piety,  until  called  to  visit  her  in  her  last  sickness,  when,  instead  of 
giving  instruction  and  comfort  to  tlie  dying  saint,  he  felt  it  to  be  one 
of  the  highest  privileges  he  ever  enjoyed,  to  witness  the  heavenly 
serenity  of  her  countenance,  and  to  hear  the  expressions  of  faith  and 
hope  which  flowed  from  her  lips. 


22  PRACTICAL     SERMONS. 

blind  man  may  be  as  fully  convinced  of  the  exist- 
ence of  the  rainbow  as  any  other  person,  and  may 
assent  to  the  fact  that  what  are  called  colours  are 
exhibited  in  this  phenomenon ;  but  he  is  incapable 
of  those  emotions  which  are  produced  in  the  minds 
of  those  who  can  see,  by  this  sublime  and  beautiful 
arch  in  the  heavens.  And  in  this  case,  we  see, 
that  there  may  be  a  certain  conviction  of  a  truth, 
when  the  evidence  which  produces  it,  does  not  pre- 
sent to  the  mind,  the  true  nature  of  that  truth.  Just 
so  it  is,  in  regard  to  spiritual  things;  persons  who 
are  blind  to  their  nature  may,  by  conclusive  argu- 
ments and  testimony,  be  convinced  of  their  reality. 
2.  We  learn  also,  that  where  there  is  a  sincere 
love  of  truth,  and  a  pious  disposition  to  be  con- 
formed to  the  will  of  God,  both  by  believing  what 
his  word  declares,  and  doing  what  it  commands, 
there  is  a  true  faith,  and  hence  it  may  be  inferred 
that  the  person  possessing  such  a  state  of  mind,  in 
reo^ard  to  the  truths  of  the  Bible,  has  been  enlis^ht- 
ened  by  the  Spirit  of  God.  A  ray  from  Christ, 
who  is  "  the  light  of  the  world,"  has  shined  into  his 
heart,  to  give  him  the  knowledge  of  the  glory  of 
God  in  the  face  of  Jesus  Christ.  True  knowledge 
and  pious  affections  are  inseparably  conjoined ;  the 
one  cannot  exist  without  the  other.  The  views  of 
the  understanding  and  the  purposes  of  the  heart, 
from  the  constitution  of  the  mind,  must  be  in  coin- 
cidence. But  the  affections  and  volitions  of  the 
heart,  are  not  in  coincidence  with  the  mere  specu- 
lative convictions  of  the  understanding,  for  reasons 
already  given.  Hence  we  see  clearly  the  true 
ground  of  difference  between  a  dead  and  a  living 


PRACTICAL     SERMONS.  23 

faith ;  it  is  owing  entirely  to  the  different  kinds  of 
evidence  on  which  they  are  respectively  founded. 
In  the  one  case,  the  evidence  though  convincing, 
does  not  afford  to  the  mind  a  view  of  the  real  na- 
ture of  the  truths  believed,  in  the  other,  the  evi- 
dence is  the  excellence  and  spiritual  beauty  of  the 
objects  of  faith.  In  the  one  case  the  evidence  is 
external  to  the  truth ;  in  the  other,  it  is  the  internal 
shining  of  the  truth  into  the  mind. 

3.  Finally,  when  faith  is  weak,  the  true  method 
of  strengthening  it,  is  not  to  be  found  in  logical  rea- 
soning, but  in  divine  illumination.  There  are 
doubts,  which  may  be  removed  by  a  careful  and 
impartial  investigation  of  the  evidences  of  divine 
revelation;  but  this  may  be  effected,  without  any 
real  increase  of  true  faith ;  this  can  only  be  invigo- 
rated by  the  same  efficient  Agent,  by  whom  it  was 
first  produced.  All  the  most  vigorous  efforts  of 
human  reason,  in  the  most  gifted  minds,  can  never 
produce  one  spiritual  idea.  This  dependence  of 
the  soul  on  God  for  every  step  of  progress  in  the 
divine  life,  is  beautifully  illustrated  in  the  prophet 
Isaiah,  "  He  giveth  power  to  the  faint,  and  to  them 
that  have  no  might  he  increaseth  strength.  Even 
the  youths  shall  faint  and  be  weary ;  and  the  young 
men  shall  utterly  fall.  But  they  that  wait  upon 
the  Lord  shall  renew  their  strength;  they  shall 
mount  up  with  wings  as  eagles,  they  shall  run  and 
not  be  weary,  they  shall  walk  and  not  faint."  Let 
all  then  who  wish  to  know  whether  the  doctrines 
of  Christ  are  true,  pray  for  the  illumination  of  the 
Holy  Spirit;  let  them  get  their  minds  into  that 
state  which  is  favourable  for  the  clear  discovery  of 


24  PRACTICAL     SERMONS. 

the  truth,  and  they  will  find,  that  as  the  light  of 
the  sun  needs  no  witnesses  to  testify  of  its  exist- 
ence, when  it  shines  into  the  eyes ;  so,  when  ob- 
structions are  removed,  and  the  intellect  is  prepared 
to  receive  spiritual  ideas,  the  light  of  truth  shining 
into  the  mind,  carries  its  own  evidence  with  it. 
The  man  thus  enlightened,  has  no  need  that  any 
one  should  testify  to  him  of  the  truth ;  for  he  per- 
ceives the  light,  and  tastes  the  sweetness  of  the 
truth,  as  it  is  in  Jesus.  The  more  the  believer 
grows  in  grace,  the  firmer  and  more  efficacious  will 
be  his  faith.  And  as  the  Spirit  is  given  in  answer 
to  prayer,  freely,  we  should  unceasingly  cry  to  God 
for  this  richest,  this  sum,  of  all  spiritual  blessings. 
The  indwelling  of  the  Spirit  is  the  rich  fountain  of 
life,  from  which  all  holy  acts  and  spiritual  exercises 
and  enjoyments  proceed.* 

*  In  accordance  with  the  sentiments  and  reasonings  in  the  preced- 
ing discourse,  are  the  facts  in  the  case.  Converts  among  the  heathen, 
in  whom  the  moral  change  is  so  remarkable,  are  not  convinced  of  the 
truth  of  the  gospel  by  being  made  acquainted  with  its  external  evi- 
dences, of  which  they  are  as  yet  incapable,  but  by  its  internal  light  and 
power  by  which  their  consciences  are  awakened,  and  the  demerit  of 
sin,  and  the  efficacy  of  the  promises  of  the  gospel  to  relieve  and  com- 
pose their  troubled  minds,  are  felt.  And,  among  men  of  strong  and 
highly  cultivated  minds,  more  have  been  converted  from  infidelity,  by 
reading  the  Scriptures,  than  by  studying  the  external  evidences.  This 
is  said  to  have  been  the  fact  in  regard  to  those  two  eminent  men, 
Saome  Jenyns,  and  Gilbert  West,  who  have  written  so  ably  in  defence 
of  Christianity.  Striking  examples  of  the  same  kind  have  been  ob- 
served by  the  writer. 


SERMON  11. 


THE   KNOWLEDGE   OF   SIN    BY   THE   LAW. 

For  by  the  law  is  the  knowledge  of  sin. — ^RoM.  iii.  20. 

The  Jews,  and  particularly  the  Pharisees,  prided 
themselves  on  the  high  privileges  they  enjoyed,  as 
being  the  chosen  people  of  God,  sealed  with  his 
seal,  the  objects  of  a  special  providence,  and  the 
descendants  of  Abraham,  the  friend  of  God.  They 
seem,  therefore,  to  have  entertained  the  flattering 
opinion,  that  they  were  in  a  safe  state,  and  that 
the  threatenings  contained  in  the  Scriptures  did 
not  relate  to  them,  but  to  the  heathen,  and  apostates. 
The  apostle  in  this  epistle,  takes  great  pains  to 
convince  them  of  their  error;  and  after  having 
proved,  by  a  reference  to  known  facts,  the  despe- 
rate wickedness  of  the  heathen,  proceeds  to  show, 
by  irrefragable  arguments,  that  the  Jew  was  really 
in  no  safer  condition  than  the  Gentile ;  that  both 
were  naturally  under  condemnation ;  that  all  had 
sinned,  and  come  short  of  the  glory  of  God.  He 
insists  upon  it,  that  the  curses  denounced  against 
sinners,  in  the  written  law,  related  rather  to  the 
Jews,  than  to  the  Gentiles;  "for,"  says  he,  ''w^hat 
the  law  saith,  it  saith  to  them  that  are  under  the 

4  25 


26  PRACTICAL     SERMONS. 

law ;  that  every  moutli  may  be  stopped,  and  all  the 
world  may  become  guilty  before  God."  The  ne- 
cessary inference  from  this  universality  of  sin  and 
guilt  is,  that  by  the  deeds  of  the  law  no  flesh 
can  be  justified  in  the  sight  of  God  :  for  the  evident 
reason,  that  "  by  the  law  is  the  knowledge  of  sin." 
That  law  which  convinces  of  sin,  must  of  necessity 
condemn,  but  cannot  justify.  A  sentence  of  justi- 
fication is  grounded  on  the  fact,  that  the  law  has 
been  perfectly  obeyed,  or  has  been  fully  satisfied. 
But  if  every  man  may  be  convicted  of  sin  by  the 
law,  then,  evidently,  the  impossibility  of  being  jus- 
tified by  the  deeds  of  the  law,  that  is,  by  our  own 
obedience  to  the  law,  is  manifest. 

Our  object,  in  the  following  discourse,  is  to  make 
some  observations  on  the  nature  of  the  law — and  to 
consider  the  import  of  the  declaration,  that  "  by  the 
law  is  the  knowledge  of  sin." 

Another  apostle  gives  us  a  comprehensive  defini- 
tion of  sin,  which  coincides  exactly  with  the  import 
of  our  text.  "  ^Sm,"  says  he,  ''is  the  transgression 
of  the  larvP  By  transgression  here,  we  should  un- 
derstand every  want  of  conformity  to  the  law,  for 
this  is  the  true  meaning  of  the  original  term  here 
used. 

The  definition,  therefore,  includes  sins  of  omis- 
sion, as  well  as  of  commission.  Sin  has  no  exist- 
ence but  in  relation  to  the  law ;  for,  as  the  apostle 
reasons,  "  where  there  is  no  law,  there  is  no  trans- 
gression." The  law  maybe  compared  to  a  straight 
rule.  Sin  is  the  deviation  from  this  rule,  and  the 
enormity  of  the  sin  may  be  measured  by  the  degree 
of  obliquity  in   any   act.     Laws   are   of  different 


PRACTICAL     SERMONS.  27 

kinds,  according  to  the  nature  of  tlie  subject  regu- 
lated. The  universe  is  under  law,  for  the  Creator 
is  a  God  of  order ;  and  acts  uniformly  in  the  gov- 
ernment of  his  creatures,  when  they  are  placed  in 
the  same  circumstances.  But  our  inquiry,  at  pre- 
sent, relates  to  the  law  given  to  man,  as  an  account- 
able moral  agent.  This  law  was  originally  written 
on  the  human  heart,  where  vestiges  of  it  are  still  dis- 
cernible. It  has,  therefore,  been  called,  the  law  of 
nature.  But  as  through  the  prevalence  of  igno- 
rance and  error,  this  law  has  been  greatly  defaced 
in  all  men,  and  in  the  minds  of  some,  almost  ob- 
literated ;  it  pleased  God  to  make  a  full  revelation 
of  it,  comprehending  all  moral  duty,  under  two 
great  commandments,  enjoining  love  to  God  and 
our  neighbour;  and  to  show  how  these  general 
precepts  were  to  be  carried  out  in  their  application 
to  practice,  ten  commandments  were  engraven  by 
the  finger  of  God,  on  two  tables  of  stone.  These 
summarily  comprehend  the  whole  duty  of  man. 

But  as  the  spiritual  and  perfect  nature  of  the  law 
was  misapprehended  by  the  Jews,  and  many  of  the 
precepts  set  aside  by  the  false  glosses  of  the  Scribes 
and  Pharisees,  our  blessed  Lord,  in  his  public  dis- 
courses, gave  the  true  interpretation  of  the  law, 
and  repudiated  the  erroneous  opinions  of  moral 
duty,  which  had  been  long  inculcated  on  the  peo- 
ple, by  their  teachers.  Many,  in  our  day,  also, 
entertain  very  inadequate  ideas  of  the  nature  and 
obligations  of  the  law.  By  some  it  is  believed  and 
taught,  that  the  strictness  of  the  moral  law  is  now 
relaxed,  and  that  a  milder  and  more  indulgent  rule 
of  life,  has  succeeded  to  the  law  given  to  our  first 


28  PRACTICAL     SERMONS. 

parents,  while  in  a  state  of  innocence.  But  no 
conclusion  is  more  certain  from  both  reason  and 
Scripture,  than  the  indispensable,  immutable  na- 
ture of  the  law.  As  it  arises  from  the  nature  of 
God,  and  the  relation  of  man  to  him ;  and  is  really, 
a  transcript,  as  far  as  it  goes,  of  the  moral  attributes 
of  God,  it  never  can  be  relaxed,  nor  undergo  any 
change  in  its  principles.  As  God  is  infinitely  holy, 
he  never  can  require  less  holiness  in  his  creatures, 
than  they  are  capable  of  The  idea  of  bringing 
down  the  law  to  adapt  it  to  the  ability  of  fallen 
man  is  absurd ;  for  on  that  principle,  the  more  any 
man  was  under  the  dominion  of  sin,  the  less  would 
the  law  require  of  him.  This  principle  would  go 
far  to  nullify  the  law  altogether,  and  render  it 
utterly  impossible  to  ascertain  precisely  what  it 
requires.  It  is  a  sound  principle,  that  any  inability 
arising  from  a  depraved  nature,  has  no  tendency  to 
alter  the  demands  of  the  law.  The  law,  therefore, 
ever  remains  the  same,  to  the  man  in  innocence — to 
the  man  under  sin — to  the  man  partially  sanctified, 
and  to  the  saint  in  heaven.  It  is  the  standard  of 
human  perfection,  and  its  moral  obligation  can 
never  cease. 

Antinomians  hold,  that  in  consequence  of  Christ's 
perfect  obedience,  the  law  has  no  demands  on  those 
in  whose  place  he  obeyed.  They  pretend,  there- 
fore, that  the  moral  law  is  not  obligatory  on  Chris- 
tians, to  whom  the  righteousness  of  Christ  is  im- 
puted. This  is  a  gross  abuse  of  a  cardinal  doctrine. 
And  if  the  thing  were  true,  it  would  be  no  privi- 
lege, but  a  real  detriment  to  the  believer ;  for  he 
finds  that  the  keeping  of  the  commandments  of  God, 


PRACTICAL     SERMONS.  29 

even  in  this  world,  is  attended  with  a  great  re- 
ward. 

Others,  again,  entertain  the  opinion  that  the  law 
was  altered  and  improved  by  our  Lord ;  and  they 
refer  to  the  sermon  on  the  mount.  But  the  alter- 
ation is  not  in  the  law  itself,  but  in  the  interpreta- 
tion of  the  law ;  the  erroneous  opinions  respecting 
some  things  were  set  aside,  in  that  discourse.  But 
our  Lord,  when  he  lays  down  the  precepts  of  the 
law,  gives  us  precisely  the  great  principles  of  duty 
which  are  found  in  the  law  of  Moses.  God  is  the 
same  from  everlasting  to  everlasting,  and  his  law 
must  be  the  same. 

The  law  of  God  is  not  an  arbitrary  rule,  but,  as 
was  said,  is  founded  on  the  nature  of  man,  and  the 
relation  in  which  he  stands  to  God,  and  his  fellow 
creatures.  Reason  dictates,  that  a  rational,  choos- 
ing agent,  should  employ  all  his  faculties,  and  direct 
all  his  actions,  to  the  glory  of  his  Creator ;  and  as 
this  end  can  in  no  other  way  be  attained,  than  by 
obeying  the  will  of  God,  therefore,  the  manifesta- 
tion of  the  divine  will  must  be  the  law  of  all  rational 
creatures.  And  as  to  the  measure  of  obedience 
required,  it  is  evident,  that  there  can  be  no  limit  to 
its  perfection,  except  that  which  necessarily  arises 
from  the  limited  nature  of  the  faculties  of  creatures. 
The  idea  intended  to  be  communicated  is,  that  all 
the  faculties  and  affections  of  every  rational  creature, 
are  reasonably  put  into  requisition,  to  glorify  the 
Creator.  It  cannot  be  supposed,  that  any  thing 
less  than  entire  devotedness  to  the  will  of  God 
should  be  required ;  or  when  required,  that  there 


30  PRACTICAL     SERMONS. 

should  not  be  a  moral  obligation  on  the  creature  to 
obey. 

That  the  law  of  God  requires  perfect  obedience 
is  self-evident ;  for  what  is  perfect  obedience  but 
that  which  the  law  demands?  To  suppose  that 
any  law  could  be  satisfied  by  an  imperfect  obedi- 
ence, involves  the  absurdity,  that  the  law  requires 
something  which  it  does  not  require.  It  may,  per- 
haps, appear  to  a  mind  alienated  from  God,  to  be 
a  hardship,  to  be  under  obligation  to  love  and  serve 
God  continually,  to  the  full  extent  of  its  powers. 
But  if  the  mind  were  renewed,  and  the  law  and 
service  of  God  were  found  to  be  the  happiness  and 
delight  of  the  soul,  then  it  would  no  longer  appear 
to  be  a  hardship  to  be  required  to  love  God  with 
all  the  heart.  No  man  will  complain  of  that  which 
is  necessary  to  his  highest  felicity.  But  if  some- 
thing less  than  the  entire  heart  were  required,  we 
might  ask,  how  much  less  ?  And  if  not  required  to 
serve  God,  all  our  time,  what  proportion  should  be 
devoted  to  his  service  ?  But,  if  it  should  be  alleged, 
that  uniform  perfection  of  obedience  ought  not  to 
be  insisted  on,  since  man  is  a  fallible,  erring  crea- 
ture ;  but  that  there  ought  to  be  some  indulgence 
granted  to  the  frailties  of  human  nature,  I  would 
reply,  that  if  any  indulgence  to  sin  be  allowed, 
there  can  be  no  limit  fixed  to  which  it  should  be 
extended.  Such  a  principle  would  destroy  the 
obligation  of  the  moral  law.  There  ought  to  be  no 
indulgence  allowed  to  that  which  deforms  the  image 
of  God  in  man,  and  which  tends  to  destroy  or  lessen 
his  own  happiness.  Again,  these  frailties  belong 
not  to  our  nature,  as  it  came  perfect  from  the  hand 


PRACTICAL     SERMONS.  31 

of  the  Creator,  but  belong  to  our  sinful  nature,  to 
which  a  holy  law  can  show  no  indulgence.  And, 
as  before  intimated,  our  happiness  is  intimately 
connected  with  universal  obedience.  No  creature 
can  render  to  God  as  much  love  and  reverence  as 
he  deserves.  If  the  capacity  of  any  such  being 
were  enlarged  a  hundred,  or  a  thousand  fold,  the 
obligation  to  exercise  all  his  powers  in  loving  and 
serving  God,  would  be  as  complete  as  to  serve  him 
with  the  ability  which  he  now  possesses. 

Since  then  we  are  capable  of  paying  so  small  a 
part  of  what  we  owe  to  our  Creator,  is  it  not  most 
ungrateful,  as  well  as  unreasonable,  to  wish  to  de- 
tract from  his  service  any  part  of  what  we  are  cap- 
able of  rendering  ?  Would  not  this  be  the  worst 
kind  of  robbery,  even  the  robbery  of  God  ?  Such 
murmurings  against  the  demands  of  the  law,  are 
after  all,  founded  on  some  undefined  notion,  that 
there  is  some  injustice  in  the  case ;  as  if  it  would 
be  a  privilege  and  an  increase  of  desirable  liberty, 
if  we  were  not  under  this  obligation,  to  render  per- 
fect obedience,  at  all  times.  Now,  although  this  is 
the  language  of  a  depraved  heart,  yet  it  can  easily 
be  demonstrated,  that  the  idea  is  not  consonant  to 
the  truth ;  and  that  the  law  of  God  is  not  only  holy 
and  just,  but  wise  and  good,  and  the  very  best  and 
happiest  rule  under  which  the  creature  could  be 
placed. 

The  ground  of  difficulty  is  in  our  depraved  na- 
ture, which  has  lost  all  relish  for  the  service  of  God. 
The  mind  of  man  must  be  active,  and  no  species  of 
action  is  in  itself  so  morally  excellent,  and  accom- 
panied with  so  much  pleasure,  as  the  love  and  ser- 


32  PRACTICAL     SERMONS. 

vice  of  God.  And  to  a  soul  rightly  constituted,  the 
most  intense  exercise  of  holy  affection  is  so  far  from 
being  felt  as  a  burden  or  task,  that  it  affords  the 
sweetest  pleasure  of  which  we  ever  partake.  If 
the  heart  were  right,  even  as  God  made  it,  there 
would  be  no  difficulty  experienced  in  complying 
with  the  command  to  love  the  Lord  our  God,  with 
all  our  heart,  mind  and  strength.  And  the  same 
may  be  said  respecting  the  love  of  our  neighbour. 
It  is  our  sinful  selfishness  which  renders  this  duty 
difficult,  and  causes  some  to  think  that  the  com- 
mand to  love  our  neighbour  as  ourselves  is  not  only 
unreasonable,  but  impossible. 

To  be  perfectly  obedient  to  the  commandments 
of  God  is  to  be  completely  happy.  Surely,  no  one 
ought  to  complain  of  being  required  to  pursue  his 
own  greatest  happiness.  The  angels  in  heaven  are 
happy,  because  they  are  holy,  and  always  employed 
in  holy  exercises  and  duties.  From  what  has  been 
said,  the  truth  of  the  apostle's  declaration  is  evident, 
that  *'  the  law  of  God  is  holy,  and  the  command- 
ment  holy,  just  and  good." 

The  proposition  contained  in  our  text,  that  "  by 
the  law  is  the  knowledge  of  sin,"  is  so  evident  from 
the  definition  of  sin,  given  by  the  apostle  John, 
that  there  does  not  appear  to  be  any  necessity  for 
further  demonstration  of  its  truth.  All  that  will  be 
requisite,  in  regard  to  this  point,  will  be  to  make  a 
practical  use  and  application  of  the  evident  truth. 

If  our  actions  had  always  been  conformable  to 
the  precepts  of  God,  the  closest  application  of  the 
law  would  produce  no  conviction  of  sin.  And  that 
such  perfection  of  obedience  is  possible  to  human 


PRACTICAL     SERMONS.  33 

nature  is  manifest,  by  the  example  of  Christ,  who 
possessed  all  the  faculties  and  appetites  which  are 
the  constituents  of  human  nature ;  and  was  in  all 
points  tempted  as  we  are ;  and  yet  "he  knew  no 
sin,"  though  he  knew  the  law  perfectly.  He  could 
appeal  to  his  bitterest  enemies  and  say,  "  which  of 
you  convinceth  me  of  sin?"  He  continued  from  the 
beginning  to  the  end  of  his  life,  "  holy,  harmless, 
undefiled  and  separate  from  sinners,  and  no  guile 
was  found  in  his  mouth."  From  this  perfect  ex- 
ample it  is  manifest,  that  the  law  of  God  is  perfect- 
ly adapted  to  human  nature,  and  that  it  may  be 
constantly  obeyed  by  the  faculties  which  we  pos- 
sess, were  it  not  for  sin  which  dwelleth  in  us. 

If  the  moral  law  is  the  measure  of  our  duty,  then 
just  so  far  as  man  has  deviated  from  this  perfect 
rule,  just  so  far  the  law  shows  that  he  is  a  sinner. 
And,  whereas  the  law  demands  a  positive  compli- 
ance with  its  requisitions,  as  well  as  prohibits  the 
doing  of  certain  acts,  it  follows,  that  there  are  sins 
of  omission  as  well  as  sins  of  commission.  And, 
indeed,  as  love  is  the  main  thing  which  the  law  re- 
quires, the  defect  of  this  holy  affection  is  the  evil 
fountain  from  which  all  other  sins  take  their  rise. 
Sins  of  commission  could  never  be  committed  until 
there  is  some  defect  in  the  strength  and  constancy 
of  this  holy  principle.  Human  nature  may  be 
compared  to  a  complicated  machine,  which  has 
within  it,  powerful  springs  which  keep  it  in  opera- 
tion. But  such  a  machine  requires  a  balance  or 
regulator,  which  may  preserve  all  the  parts  in  their 
proper  places,  and  give  due  energy  and  direction  to 
every  part.     If  the  balance  wheel,  be  taken  away, 

6 


34  PRACTICAL     SERMONS. 

the  machine  loses  none  of  its  power,  but  its  action 
becomes  irregular,  and  no  longer  subserves  the 
purpose  for  which  it  was  put  in  motion.  It  moves, 
it  may  be,  more  rapidly  than  before,  but  to  its  own 
ruin.  So  it  is  with  man.  He  is  an  agent,  pos- 
sessing active  powers,  and  a  variety  of  appetites, 
affections,  and  passions,  which  require  to  be  regu- 
lated, and  properly  directed ;  otherwise,  their  most 
powerful  action  will  be  of  a  ruinous*  character. 
Now  if  it  be  asked,  what  was  made  the  regulating 
principle  in  man,  to  which  all  his  powers  should  be 
subservient?  Two  things  are  necessary  to  give 
harmony  and  a  right  direction  to  the  complex  fac- 
ulties and  affections  of  man.  The  first  is,  light ; 
the  second,  love.  Or,  to  speak  more  correctly,  an 
enlightened  conscience,  and  uniform  and  constant 
love  to  God.  But  when  sin  was  introduced,  the 
mind  was  blinded,  conscience  misdirected,  and  the 
love  of  God  in  the  soul  was  extinct.  The  man 
however,  still  remains  a  moral  agent,  and  an  ac- 
countable creature ;  otherwise,  he  would  be  incapa- 
ble of  sinning. 

Although  the  mind  of  man  has  fallen  into  an 
awful  state  of  blindness,  and  disorder,  yet  con- 
science is  not  obliterated  :  as  far  as  it  has  light,  it 
still  remonstrates  against  the  commission  of  sin,  and 
utters  its  voice  of  condemnation,  when  sin  has  been 
committed  Happily,  some  actions  are  intui- 
tively seen  to  be  morally  wrong,  and  by  no  sophis- 
try can  the  soul  be  persuaded  to  approve  them. 
But  in  regard  to  a  large  part  of  sinful  acts,  or  omis- 
sions, most  men  remain  ignorant  of  them,  because 
they  know  not  the  extent  and  spirituality  of  the 


PRACTICAL     SERMONS.  35 

law.  This  is  remarkably  the  case  m  regard  to  the 
affections  and  purposes  of  the  heart,  in  which  sin 
has  its  origin,  and  its  essence.  And  mere  theo- 
retical knowledge  of  the  law  is  not  sufficient :  many 
by  means  of  a  good  religious  education,  possess 
this ;  and  yet  feel  no  deep  conviction  of  the  depth 
and  turpitude  of  the  sin  of  their  hearts.  It  requires 
the  convincing  light  of  the  Holy  Spirit  to  shine 
in  upon  the  conscience,  and  to  cause  the  mind  to 
view  itself,  as  it  were  in  the  mirror  of  God's  holy 
law.  This  conviction  by  the  law,  is  the  common 
preparatory  work,  before  mercy  is  bestowed.  "  The 
whole  need  not  a  physician,  but  they  who  are  sick." 
It  is  unnecessary  to  perplex  ourselves  with  doubts 
about  our  spiritual  condition,  because  we  may  not 
have  had,  in  our  experience,  as  distinct  a  work 
of  the  law,  as  some  others.  If  we  are  true 
Christians,  we  do  now  possess  such  a  spiritual 
knowledge  of  the  law,  that  we  are  daily  convinced 
of  our  want  of  conformity  to  it,  and  do  see  and  feel 
something  of  the  odious  nature  of  the  sin  which 
dwells  within  us.  Now,  this  is  the  only  kind  of 
conviction,  which  is  essential  to  true  religion. 
The  greatest  degree  of  mere  legal  conviction  is  no 
evidence  of  a  renewed  mind.  The  devils  and  im- 
penitent sinners  will  all  have  this  kind  of  convic- 
tion, at  the  day  of  judgment,  and  to  all  eternity. 
If,  therefore,  we  have  been  led  to  see  and  feel  the 
intrinsic  evil  of  sin,  we  need  not  be  troubled  be- 
cause we  cannot  distinctly  trace,  in  our  experience, 
what  is  commonly  called  a  law  work ;  for,  though 
conviction  of  sin  by  the  Holy  Spirit,  is  essential  to 
a  true  Christian,  yet  this  is  always  included  in  true 


36  PRACTICAL     SERMONS. 

repentance;  repentance,  indeed,  founded  on  just 
views  of  the  turpitude  of  sin,  as  seen  by  the  light 
of  the  Spirit,  in  the  mirror  of  God's  holy  law. 
This  conviction  of  sin  increases  in  the  mind  of  the 
true  believer,  in  proportion  to  his  growth  in  grace. 
The  more  eminent  any  man  is  in  piety,  the  deeper 
will  be  his  sense  of  the  inward  defilement  of  sin, 
and  the  greater  his  self-abhorrence  on  account  of  it, 
according  to  that  of  Job  "  I  have  heard  of  thee  by 
the  hearing  of  the  ear,  but  now  mine  eye  seeth  thee, 
wherefore  I  abhor  myself,  and  repent  in  dust  and 
ashes." 

They  who  dream  of  a  perfection  in  this  life, 
which  leads  them  to  think,  that  they  are  free  from 
all  sin,  evidently  have  not  the  same  kind  of  religion 
as  the  patriarch  Job,  who  is  declared  to  have  been 
"  a  perfect  and  upright  man."  Such  are  evidently 
ignorant  of  the  purity  and  spirituality  of  the  law 
of  God ;  or  ignorant  of  the  true  state  of  their  own 
hearts.  Whoever  obtains  a  spiritual  view  of  the 
law,  will  possess  by  the  law,  a  right  knowledge  of 
sin.  There  is  no  better  evidence  of  an  enlightened 
mind,  and  renewed  heart,  than  just  views  and  feel- 
ings in  regard  to  our  own  sins ;  and  especially,  the 
sins  of  the  heart.  It  seems,  at  first  view,  wonder- 
ful, that  any  person  should  be  so  blinded  as  to 
think  and  say,  in  the  face  of  express  declarations 
of  Scripture  to  the  contrary,  that  he  has  no  sin. 
But  there  are  many  blinding  influences  which  ope- 
rate on  the  human  heart,  which  itself  is  declared  to 
be  "  deceitful  above  all  things."  And  among  these 
none  is  more  eflicient  than  spiritual  pride.  The 
selfish  heart  rejoices  and  glories  in  the  idea  of  its 


PRACTICAL     SERMONS.  37 

own  superiority  to  others ;  and  under  this  illusion, 
with  avidity  admits  the  persuasion,  that  all  its  in- 
iquities are  purged,  and  that  it  needs  no  further 
purification ;  and  is  henceforth  free  from  the  neces- 
sity of  mortifying  the  deeds  of  the  body,  and  cruci- 
fying the  flesh  with  its  affections  and  lusts;  and 
from  the  necessity  of  asking  for  the  pardon  of  daily 
sins. 

That  the  majority  of  men  possess  very  inadequate 
ideas  of  the  evil  of  sin,  is  evident  from  their  con- 
tentment under  its  defilement.  Many  are  not 
only  contented  to  remain  under  the  power  of  sin, 
but  they  embrace  the  odious  monster  with  a  won- 
derful avidity,  and  repel  every  attempt  to  deliver 
them  from  this  mortal  and  evil  disease.  Even 
those  who,  for  the  sake  of  reputation,  maintain  an 
exterior  free  from  gross  transgressions,  do  often, 
cherish  in  their  hearts  ideas,  desires,  and  purposes, 
which  contain  the  very  essence  of  iniquity;  and 
yet  they  seem  to  have  no  discernment  of  the  hate- 
ful nature  of  the  lusts  of  the  flesh  and  of  the  spirit, 
which  they  cherish  in  their  hearts.  They  appear 
to  be  satisfied,  like  the  Pharisee  of  old,  if  they  can 
keep  the  outside  of  the  cup  and  platter  clean. 
How  little  the  real  evil  of  sin  is  perceived,  even  by 
professors  of  Christianity  is  manifest,  from  the  little 
concern  which  they  feel  to  be  cleansed  from  all  fil- 
thiness  of  the  flesh  and  spirit.  They  do  not  groan 
as  did  the  apostle  Paul,  under  a  painful  sense  of 
indwelling  sin,  but  are  very  much  at  ease  in  Zion. 
If,  indeed,  under  the  power  of  temptation,  they  are 
guilty  of  some  overt  act  of  transgression,  they  are 
often  deeply  wounded,  and  discover  much  concern 


38  PRACTICAL     SERMONS. 

and  sorrow  for  what  they,  have  done.  But  it  is  an 
evidence,  that  this  concern,  for  the  most  part, 
springs  from  a  selfish  principle,  that  sins  of  greater 
turpitude  are  committed  in  the  spirit,  in  the  im- 
aginations and  desires  of  the  heart,  for  which  they 
feel  little  or  no  regret.  But  souls  under  the  sancti- 
fying influence  of  the  Holy  Spirit,  are  led  to  see 
that  their  chief  disease  is  one  of  the  heart;  and 
before  God,  they  mourn  daily  over  their  want  of 
holy  feelings  and  emotions,  and  on  account  of  the 
many  evils  which  they,  by  the  application  of  the 
law,  detect  in  themselves.  And  from  the  evil 
thoughts  and  desires  which  often  spring  up  in  them, 
they  are  convinced  that  the  heart  itself,  which 
generates  such  sinful  thoughts,  must  be  desperately 
wicked.  So  far  indeed,  as  it  has  been  renewed, 
there  is  another  principle  implanted;  but  the  old 
man  has  great  strength,  and  even  when  it  was 
hoped  that  particular  sins  were  completely  morti- 
fied, yet  afterwards,  under  circumstances  favour- 
able to  their  exercise,  they  sprout  anew,  and  with 
vigour  strive  for  the  mastery.  The  great  business 
of  the  Christian  is  to  oppose  and  mortify  these  cor- 
ruptions, which  remain  after  conversion,  in  the 
regenerate.  Hence  there  must  be  a  perpetual  con- 
flict between  the  flesh  and  the  Spirit — between  the 
old  man  and  the  new.  And  although  the  real 
Christian  is  often  discouraged  with  his  want  of 
success,  in  this  warfare,  yet  the  Captain  of  salva- 
tion has  assured  him  of  ultimate  victory.  None  do 
truly  engage  in  this  warfare  but  such  as  have  been 
enliofhtened  to  see  the  evil  of  sin  as  reflected  from 
the  mirror  of  the  holy  law.     And  the  more  they 


PRACTICAL     SERMONS  39 

are  convinced  of  sin,  the  more  do  they  have  recourse 
to  the  fountain  opened  for  sin  and  uncleanness. 

The  use  which  we  should  make  of  this  subject 
is 

1.  To  endeavour  to  get  clear  views  of  the  extent, 
spirituality,  and  purity  of  the  moral  law,  in  order 
that  we  may  know  something  of  the  multitude  and 
malignity  of  our  sins.  We  should,  therefore,  not 
only  learn  the  nature  of  the  law  as  exhibited  in  the 
Holy  Scriptures,  but  should  with  conscientious 
fidelity  and  diligence  apply  the  rule  to  our  own 
hearts  and  lives,  by  a  frequent  and  impartial  ex- 
amination of  ourselves.  Every  hour  spent  in  such 
self-scrutiny  will  reveal  to  us  evils  which  before 
we  had  not  noticed.  And  no  sin  can  be  mortified 
and  subdued,  until  it  is  detected,  and  its  evil  na- 
ture discerned.  And,  as  all  true  spiritual  know- 
ledge is  from  the  Holy  Ghost,  we  should  incessantly 
pray  for  this  inestimable  blessing,  which  Christ 
has  so  emphatically  taught,  will  be  freely  given  to 
every  one  who  asks — that  is,  who  asks  with  faith 
and  importunity. 

2.  As  the  law  convicts  every  man  of  sin,  justifi- 
cation by  it  is  impossible ;  for  even  one  sin  would 
render  it  impossible  for  the  transgressor  to  receive 
a  sentence  of  acquittal ;  how  much  more  impossible 
is  it,  when  our  sins  are  literally  innumerable ! 

The  only  condition  of  justification  by  the  law,  is 
perfect  obedience,  and  no  such  obedience  can  be 
rendered  by  any  mere  man ;  but  it  has  been  rendered 
by  Christ,  in  our  nature,  for  he  was  made  under 
the  law,  and  fulfilled  all  righteousness.  And  of 
this  ground  of  acceptance  the  sinner  is  warranted, 


40  PRACTICAL     SERMONS. 

by  the  free  call  of  the  gospel,  to  avail  himself,  by 
believing  with  all  his  heart  in  the  Lord  Jesus 
Christ. 

3.  If  the  law  discovers  sin  of  every  kind  to  be 
a  base  and  odious  thing,  we  should  be  solicitous  to 
be  cleansed  from  its  defilement;  and,  in  order  to 
this,  should  come  often  to  the  fountain  for  sin  and 
uncleanness,  opened  by  the  death  of  Christ ;  that 
is,  we  should  by  faith  apply  to  the  blood  of  sprink- 
ling, and  should  seek  daily  to  purify  ourselves  from 
all  filthiness  of  the  flesh  and  spirit.  We  should 
earnestly  and  importunately  offer  up  the  petition, 
which  Christ  offered  in  his  intercessory  prayer, 
"  Sanctify  us  through  thy  truth,  thy  word  is  truth." 
The  word  rendered  effectual  by  the  Holy  Spirit, 
is  the  efficient  means  of  cleansing  to  the  souls  of 
believers.  We  should  ply  this  work  every  day; 
for  it  is  carried  on  by  the  use  of  means,  and  our 
success  in  it  depends  very  much  on  the  diligence 
and  fidelity  with  which  we  use  the  means  of  God's 
appointment.  "  Blessed,"  says  Christ "  are  they  that 
hunger  and  thirst  after  righteousness,  for  they  shall 
be  filled.  Blessed  are  the  pure  in  heart,  for  they 
shall  see  God.     Be  ye  holy,  for  I  am  holy." 

4.  A  spiritual  knowledge  of  the  law  is  the  true 
source  of  evangelical  repentance.  As  sin  is  a  dis- 
conformity  to  the  law,  and  its  turpitude  is  seen  in 
this  glass,  the  sight  of  it  will  fill  the  soul  with  sorrow 
and  compunction,  and  work  such  a  hatred  of  sin  as 
will  effectually  turn  away  the  soul  from  the  abomi- 
nable thing  which  God  hates.  This  view  of  sin, 
in  its  deformity  and  vileness,  will  also  cause  the 
soul  not  only  to  mourn,  but  to  be  ashamed  and  con- 


PRACTICAL     SERMONS.  41 

founded  in  the  presence  of  God.  And  as  this 
quality  of  baseness  and  defilement  belongs  to  all 
sin,  true  repentance  will  consist  in  a  hearty  aver- 
sion to  all  sin,  and  a  fixed  purpose  to  forsake  it, 
which  will  show  itself  by  reformation  of  life. 

5.  The  knowledge  of  sin,  produced  by  the  law, 
will  have  a  tendency  to  make  the  true  penitent 
willing  to  leave  the  present  state,  and  forsake  the 
clay  tabernacle,  as  sin  cleaves  to  the  soul  as  long  as 
it  remains  here,  and  these  vile  bodies  must  be  laid 
in  the  dust,  before  they  will  be  purified  from  the 
disorder  which  sin  has  introduced.  As  perfection 
in  holiness  is  the  blessedness  reserved  for  the  fu- 
ture state  of  the  believer,  he  will  often  direct  a 
longing  look  to  those  regions  of  purity,  into  which 
neither  sin  nor  sorrow  can  ever  enter.  This  deliffht- 
ful  hope  he  cherishes,  and  it  leads  him,  while  de- 
tained below,  to  seek  for  purity.  "^  He,"  says  the 
apostle  John,  "  that  hath  this  hope  in  him,  purifieth 
himself,  even  as  He  is  pure."  How  sweet  the  rest, 
when  all  contest  with  sin  and  temptation  shall  cease ! 
How  glorious  the  state  in  which  we  shall  see  no 
longer  darkly  through  a  glass,  but  face  to  face, 
and  where  we  shall  know  even  as  we  are  known ! 

6.  The  most  important  benefit  of  the  knowledge 
of  sin,  by  the  law,  is,  that  it  shows  us  our  absolute 
need  of  a  better  righteousness  than  our  own,  and 
impels  us  to  look  for  salvation,  to  the  cross  of 
Christ.  The  law  is  a  schoolmaster  to  brinsf  us  un- 
to  Christ;  and,  although  this  had  primary  refer- 
ence to  the  ceremonial  law,  the  moral  law  is  not 
excluded ;  but  is  now  made  use  of  to  drive  sinners 
to  that  refuge,  which  God,  in  mercy,  has  prepared 

6 


42  PRACTICAL     SERMONS. 

for  them.  Commonly  the  first  concern  of  the 
awakened  soul  has  relation  to  the  law,  which  he 
now  begins  to  see  to  possess  a  binding  obligation, 
and  that  he  has  broken  it  in  innumerable  instances, 
in  thought,  word  and  deed.  The  application  of 
the  law  to  the  conscience  of  an  awakened  sinner, 
puts  him,  at  first,  on  earnest  eiforts  to  repair  the 
breach  which  he  has  made.  He  now  strives  by 
prayers  and  tears,  and  various  human  devices,  to 
make  satisfaction  for  his  sins;  but  the  more  he 
strives  to  raise  himself  out  of  the  horrible  pit  and 
miry  clay,  the  deeper  he  sinks,  and  like  a  prisoner 
in  a  dark  deep  pit,  no  effort  that  he  can  make,  has 
any  tendency  to  extricate  him  from  his  helpless 
condition.  But  when  having  exhausted  all  his 
efforts,  without  success,  he  is  ready  to  despair  of 
salvation,  he  hears  the  voice  of  a  kind  Deliverer, 
invitinof  him  to  look  unto  him  and  be  saved.  It  is 
as  though  one  let  down  a  rope  to  the  helpless  pris- 
oner. All  he  has  to  do  is  to  take  fast  hold,  and  he  is 
drawn  up  and  finds  himself  in  safety,  and  at  liberty. 
So  the  convinced  sinner  seizes  the  invitations  of  the 
gospel,  with  the  strong  grasp  of  faith,  and  behold ! 
he  is  brought  out  of  darkness  into  the  marvellous 
lio-ht  of  the  gospel,  and  from  a  state  of  condemna- 
tion to  complete  justification.  If  I  now  speak 
to  any  convinced,  discouraged  soul,  who  finds  that 
he  can  do  nothing  to  remove  either  the  guilt  or 
defilement  of  sin,  I  would  earnestly  and  affection- 
ately exhort  such  to  take  immediate  refuge  under 
the  cross.  The  crucified  Redeemer  sends  forth  an 
influence  from  this  point,  which  effectually  draws 
the  hearts  of  sinners  to  himself     "  Look  unto  me 


PRACTICAL     SERMONS.  43 

and  be  ye  saved,  all  the  ends  of  the  earth,  for  I 
am  God,  and  there  is  none  beside  me."  As  Moses 
lifted  up  the  brazen  serpent  in  the  wilderness  for 
the  healing  of  those  who  were  dying  by  the  veno- 
mous bite  or  sting  of  the  fiery  serpents ;  so  the  Son 
of  Man  has  been  lifted  up,  that  whosoever  believeth 
on  him  might  have  everlasting  life.  All  that  was 
required  in  the  former  case  was  to  look,  and  all 
that  is  necessary  to  salvation  now  is  faith,  which  is 
nothing  else  but  looking  unto  Jesus  for  his  help 
and  deliverance. 


SERMON  III. 


THE   FIRST   AND   GREATEST    COMMANDMENT. 

The  first  of  all  the  commandments  is ;  Hear,  O  Israel,  the  Lord  our 
God  is  one  Lord :  and  thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart,  and  with  all  thy  soul,  and  with  all  thy  mind,  and  with 
all  thy  strength.    This  is  the  first  commandment. — Make  xii.  29,  30. 

There  are  two  reasons  why  God  should  be  loved 
with  all  the  heart :  the  first  is  his  infinite  excellence 
and  loveliness  in  himself ;  the  second,  his  goodness 
exercised  toward  us  in  creation,  providence,  and 
redemption.  It  should  not  seem  hard  to  be  required 
to  love  God  with  all  the  heart,  soul,  mind  and 
strength.  This  requisition  is  most  reasonable ;  for 
God  is  worthy  of  our  highest  and  most  constant 
love ;  and  our  own  happiness  also  is  consulted  in 
this  requirement ;  for  the  soul  can  never  be  com- 
pletely blessed  but  in  the  perfect  love  of  its  Maker. 
But,  in  our  fallen  state,  we  cannot  love  God  with 
that  intensity  and  constancy  which  are  required  in 
this  first  commandment.  True,  in  our  fallen  state 
we  cannot  love  God  at  all,  by  any  strength  that  is 
in  us.  But  does  this  prove  that  it  is  unreasonable 
to  love  God  in  any  degree  ?  If  the  heart  was  right 
in  the  sight  of  God,  it  would  be  as  easy  to  love  God 
with  all  the  heart,  as  to  love  him  in  the  lowest 
44 


PRACTICAL     SERMONS.  45 

degree ;  yea,  it  would  be  easier ;  for  the  soul  would 
be  happier  in  the  perfect  exercise  of  love,  than  in 
an  imperfect  exercise  of  this  affection.  Again, 
if  God  was  satisfied  with  less  than  perfect  love,  he 
would  be  content  that  his  rational  creatures  should 
possess  less  moral  excellence,  less  of  his  own  image, 
than  they  are  capable  of ;  yea,  he  would  be  satisfied 
that  they  should  remain  in  a  state  of  moral  de- 
pravity ;  for  every  defect  of  perfect  love  is  moral 
depravity — is  sin,  that  "  abominable  thing  which 
God  hateth."  The  total  want  of  love  to  God  is  the 
essence  and  root  of  all  depravity ;  and  just  so  far 
as  we  fall  short  of  that  perfect  love  which  this  first 
commandment  requires,  just  so  far  we  are  inwardly 
defiled  with  sin.  But  is  it  reasonable  to  require  of 
creatures  what  they  have  no  ability  to  perform? 
If  they  desired  with  all  their  heart  to  do  their  duty, 
and  yet  could  not,  for  want  of  the  proper  faculties, 
then  indeed,  they  would  be  blameless;  no  more 
could  be  required  of  them.  But  what  is  the  sin- 
ner's inability  ?  It  is  not  the  want  of  faculties  or 
opportunities.  The  same  faculties  and  affections 
with  which  he  so  ardently  pursues  after  the  world, 
would  be  sufficient  for  the  performance  of  all  that 
is  required  of  him,  if  he  was  rightly  disposed.  But 
"  the  carnal  mind  is  enmity  against  God ;  is  not  sub- 
ject to  his  law,  neither  indeed  can  be."  Will  the  sin- 
ner plead  this  inveterate  enmity  as  his  excuse? 
This  is  too  absurd  to  be  received  by  any  one.  Such 
inability  as  this  is  the  essence  of  iniquity.  Instead 
of  excusing  the  sinner,  it  is  the  very  ground  of  cul- 
pability. External  acts  are  evil  as  proceeding  from 
such  a  malign  principle.     No  one  truly  convinced 


46  PRACTICAL     SERMONS. 

of  sin  can  ever  think  of  pleading  this  inability  as 
an  apology.  If  the  law  had  required  ns  to  love 
God  with  all  the  powers  of  the  highest  angel,  who 
is  possessed  of  faculties  which  do  not  belong  to 
human  nature,  it  would  have  been  unreasonable. 
But  his  requisition  is  to  love  him  with  all  our 
hearts,  with  all  our  souls,  with  all  our  minds,  with 
all  our  strength.  The  law  is  exactly  adapted  to  our 
minds.  It  requires  just  what  our  faculties  are  cap- 
able of,  when  not  debilitated  by  sin.  And  to  holy 
creatures,  the  command  to  love  God  with  all  their 
hearts,  cannot  appear  grievous.  The  holy  angels 
would  not  consider  it  a  privilege  to  be  released 
from  the  obligation  to  love  God  with  all  their 
powers.  Indeed,  holy  men  upon  earth  do  not  view 
this  as  a  hardship.  They  have  no  desire  that  this 
first  and  greatest  of  all  commandments  should  be 
annulled  or  relaxed.  They  see  not  only  a  reason- 
ableness in  the  requisition,  but  a  divine  beauty  in 
conformity  to  it,  which  causes  them  to  hunger  and 
thirst  after  perfect  holiness.  This  then  is  not  an 
arbitrary  appointment,  but  the  law  of  our  nature. 

These  four  things  may  be  distinguished  in  our 
love  of  God.  1.  A  high  esteem  of  his  character, 
and  a  complacency  in  his  moral  attributes,  as  ex- 
hibited in  Holy  Scripture.  2.  A  desire  that  God 
should  be  glorified,  and  a  rejoicing  in  his  greatness, 
majesty,  sovereignty,  independence,  perfection,  and 
blessedness.  3.  Gratitude  for  his  favours  and  bless- 
ings of  every  kind,  conferred  upon  us.  4.  A  desire 
of  the  greatest  possible  nearness  to  God.  The  soul 
actuated  by  love,  ardently  seeks  union  with  the 
beloved  object,  of  the  closest  kind ;  and  communion 


PRACTICAL     SERMONS.  47 

intimate  and  reciprocal.  Love  is  impatient  of  ab- 
sence, and  exerts  itself  to  remove  hindrances  to  a 
near  access  to  the  person  beloved.  But,  as  in  our 
present  state  of  ignorance,  the  soul  enjoys  only  ob- 
scure views  of  God,  love  is  chiefly  exercised  in 
desire — desire  of  clearer  knowledge — desire  of 
greater  conformity — desire  of  more  intimate  com- 
munion— desire  that  God  may  be  glorified.  Under 
each  of  these  heads  a  great  variety  of  emotions 
are  found  in  experience  to  exist,  not  only  differ- 
ent degrees  of  the  same  affection,  but  a  variety  in 
kind,  according  to  the  view  wdiich  the  rational  soul 
is  enabled  to  take  of  the  attributes,  works  and  dis- 
pensations of  God.  Among  these  is  adoration,  ac- 
companied with  holy  wonder  at  the  incompre- 
hensibility of  the  great  Creator !  This  emotion, 
we  have  reason  to  think,  enters  deeply  into  the 
worship  of  the  heavenly  hosts ;  especially  of  those 
who,  like  Gabriel,  stand  in  the  immediate  presence 
of  God.  And  this  view  cannot  be  entertained 
without  a  corresponding  sense  of  the  creature's 
littleness  and  insignificance,  and  a  voluntary  self- 
abasement.  The  heavenly  worshippers  are,  there- 
fore, represented  as  veiling  their  faces,  and  falling 
prostrate,  and  casting  their  crowns  at  the  feet  of  the 
great  I  AM.  And  even  in  the  imperfect  worship 
among  men,  this  holy  veneration  and  godly  fear  is 
an  essential  ingredient.  The  holiest  men,  as  Isaiah, 
Daniel,  John  &c.,  were  overwhelmed  when  the 
divine  majesty  was  clearly  manifested  to  their  view. 
Some  of  the  divine  attributes  are  adapted  to  pro- 
duce the  feeling  of  awe  or  fear ;  but  others,  com- 
placency, or  an  emotion  of  elevated  delight.     Now, 


48  PRACTICAL     SERMONS. 

as  the  views  which  are  obtained  of  the  character  of 
God,  are  commonly  complex,  the  emotions  experi- 
enced will  also  be  of  a  mixed  nature ;  the  awful  or 
the  joyful  predominating,  according  as  the  one  or 
the  other  class  of  divine  attributes  is  presented  to 
the  mind. 

As  our  love  to  creatures  includes  not  only  com- 
placency, but  benevolence,  it  may  be  asked,  how 
we  can  exercise  benevolence  to  the  infinitely  glo- 
rious and  ever  blessed  God,  as  he  is  incapable  of 
receiving  any  accession  to  his  glory  or  felicity. 
The  reply  to  which  is,  that  towards  God  this  affec- 
tion is  exercised  in  desiring  that  his  glory  may  be 
manifested  to  all  intelligent  creatures ;  in  rejoicing 
m  the  infinitely  glorious  excellence  of  his  character 
and  in  the  immeasurable  felicity  which  he  pos- 
sesses in  and  of  himself,  and  in  his  immutable  inde- 
pendence, and  eternal  sovereignty  over  all  crea- 
tures in  the  heavens  and  in  the  earth. 

Some  persons,  fond  of  over-refinement  in  their 
speculations,  have  come  to  the  abstract  conclusion, 
that  gratitude  is  no  virtue,  or  no  part  of  a  holy 
character,  because,  as  they  allege,  it  is  not  a  dis- 
interested, but  a  selfish  feeling.  Now,  whether  it 
be  selfish  or  disinterested,  the  unsophisticated 
moral  sense  of  all  men  has  determined,  not  only 
that  it  is  a  virtuous  exercise,  but  that  a  large  part 
of  holiness  in  the  creature,  consists  in  a  flow 
of  gratitude  to  the  Author  of  all  good,  for  his  mul- 
tiplied and  marvellous  benefits,  freely  bestowed. 
And  the  Holy  Scriptures  confirm  the  dictates  of 
our  moral  feelings.  No  iniquity  is  portrayed  in 
darker  colours  than  ingratitude.     "  The  ox  know- 


FRACTICAL     SERMONS.  49 

eth  his  owner  and  the  ass  his  master's  crib,  but 
Israel  doth  not  know,  my  people  doth  not  con- 
sider." "  Hear,  0  heavens,  and  give  ear,  O  earth, 
for  the  Lord  hath  spoken,  I  have  nourished  and 
brought  up  children,  and  they  have  rebelled  against 
me."  A  large  part  of  the  Psalms,  given  by 
divine  inspiration,  is  taken  up  in  expressing  grati- 
tude to  God  for  his  various  mercies.  Take  for 
example  Psa.  ciii.,  "  Bless  the  Lord,  O  my  soul, 
and  all  that  is  within  me  bless  his  holy  name. 
Bless  the  Lord,  0  my  soul,  and  forget  not  all  his  bene- 
fits. Who  forgiveth  all  thine  iniquities,  who  healeth 
all  thy  diseases.  Who  redeemeth  thy  life  from 
destruction ;  who  crowneth  thee  with  loving-kind- 
ness, and  tendei  mercies.  Who  satisfieth  thy 
mouth  with  good  things,  so  that  thy  youth  is  re- 
newed like  the  eagle's."  The  expression  of  grati- 
tude by  praise  is  declared  to  be  not  only  comely,  but 
the  method  by  which  God  may  be  glorified.  And  it 
is  not  confined  to  the  earth,  it  is  the  chief  employ- 
ment of  heaven.  The  redeemed  of  the  Lord,  who 
stand  on  Mount  Zion,  clothed  in  white  robes,  with 
palms  in  their  hands,  cried  with  a  loud  voice,  say- 
ing, "  salvation  to  our  God  who  sitteth  upon  the 
throne,  and  to  the  Lamb."  And  the  burden  of  the 
song  of  the  redeemed,  in  heaven  is,  "  Unto  him 
that  loved  us,  and  washed  us  from  our  sins  in  his 
own  blood,  and  hath  made  us  kings  and  priests 
unto  God  and  his  Father;  to  him  be  glory  and 
dominion  for  ever  and  ever." 

But  there  is  no  propriety  in  considering  religious 
gratitude  a  selfish  feeling.  We  are  incapable  of  a 
more  disinterested  affection.     It  is  true,  it  is  occa- 

7 


50  PRACTICAL     SERMONS. 

sioned  by  benefits  conferred  upon  ourselves;  but 
it  essentially  consists  in  a  desire  to  make  some 
suitable  return  for  the  mercies  received.  Genuine 
gratitude  v^^ould  not  stop  short  of  a  full  return,  it 
the  thing  were  possible,  but  as  it  is  not,  it  vents 
itself  in  praise  and  thanksgiving.  Much  of  the 
spirit  of  true  devotion  in  heaven  and  in  earth  con- 
sists in  the  lively  exercise  of  gratitude.  And  vi^hen 
any  are  brought  under  true  conviction  of  sin,  no 
view  of  their  disobedience  affects  them  so  deeply 
and  tenderly,  as  their  ingratitude.  These  are  the 
views  which  melt  the  hard  heart,  and  produce 
genuine  contrition  of  spirit.  The  inferences  which 
we  may  draw  from  what  has  been  said,  are, 

1.  That  when  all  duty  to  God  is  expressed  by 
the  word  love,  the  term  must  be  understood  in  a 
very  comprehensive  sense,  as  including  a  great 
variety  of  emotions  and  affections,  all  which  how- 
ever, are  produced  by  some  just  views  of  the  divine 
character. 

2.  If  this  commandment  is  still  in  force,  and 
God's  moral  law  never  changes,  then  undoubtedly, 
all  men  who  ever  lived  in  the  world  are  sinners ; 
for  sin  is  a  transgression  of  the  law.  All  have 
failed  to  love  God  with  all  the  heart  and  soul  and 
mind  and  strength. 

3.  It  hence  appears,  that  not  only  have  all  men 
failed  to  come  up  to  the  perfection  which  this  com- 
mandment requires ;  but,  by  nature,  all  have  utter- 
ly and  totally  come  short ;  for  by  nature,  all  men 
love  the  creature  more  than  the  Creator.  ''  They 
are  lovers  of  pleasure,  more  than  lovers  of  God." 
Indeed,  they  do  not  love  God  at  all,  but  are  at  en- 


PRACTICAL     SERMONS.  51 

mity  with  him.  They  are  "  alienated  from  the  life 
of  God,  through  the  ignorance  that  is  in  them. 
There  is  none  that  doeth  good,  no  not  one. 
There  is  no  fear  of  God  before  their  eyes,  and 
the  way  of  peace  have  they  not  known.  The 
heart  is  deceitful  above  all  things  and  desperately 
wicked.  The  carnal  mind  is  enmity  against 
God." 

4.  We  see  from  a  consideration  of  this  subject, 
that  the  want  of  love  to  God  is  the  corrupt  fountain 
from  which  all  other  sins,  as  so  many  streams,  flow. 
The  first  sin,  and  every  other  sin  have  had  their 
source  in  this  defect.  All  evil  actions,  even  the 
worst,  may  be  traced  up  to  this  corrupt  source. 
As  the  sum  of  obedience  was  love,  so  the  germ  of 
all  sin  is  the  defect  of  this  holy  principle.  And 
where  the  defect  is  total,  there  is  total  depravity. 

5.  From  this  subject,  Christians  may  learn  how 
much  iniquity  still  remains  in  their  hearts.  Just 
so  far  as  you  come  short  of  loving  God  with  all  the 
heart,  soul,  mind,  and  strength,  just  so  far  are  your 
hearts  evil  in  the  sight  of  God.  Here,  two  things 
deserve  consideration ;  the  first  is,  that  when  we 
do  love  God,  the  affection  falls  very  far  short  of 
that  intensity  which  this  commandment  requires. 
It  is  cold,  and  feeble,  when  it  should  glow  with 
sacred  fire.  And  again,  there  is  often  an  interrup- 
tion of  the  exercise  of  our  love.  We  fail  in  con- 
stancy, as  well  as  in  intensity.  We  forget  God,  or 
we  forget  his  benefits.  The  objects  of  the  world, 
too  often  steal  away  our  hearts  from  God.  O  how 
little  veneration  do  we  feel,  when  we  pronounce 
the  awful  name  of  Jehovah  !  or  when  we  enter  into 


62  PRACTICAL     SERMONS. 

his  house,  and  professedly  engage  in  his  solemn 
worship.  How  little  zeal  have  we  for  the  glory  of 
God !  How  little  delight  in  contemplating  his 
character  !  How  little  gratitude  for  his  marvellous 
loving-kindness ;  especially  for  his  redeeming  love  ! 
When  we  hold  up  this  mirror  before  us,  how  dread- 
ful our  deformity !  How  innumerable  our  sins ! 
Truly  "  they  are  more  than  the  hairs  of  our  head." 

6.  From  this  subject,  we  learn  the  blindness  of 
those,  who  depend  for  salvation  on  their  own  good- 
ness of  heart,  on  their  innocence  of  life,  on  the  moral- 
ity of  their  conduct;  or,  on  a  scrupulous  and 
exact  performance  of  external  duties,  whether  cere- 
monial or  moral. 

7.  And  hence,  we  see  the  absolute  necessity  of  a 
radical  change  of  heart.  If  the  moral  image  of 
God  in  man  is  defaced,  none  but  God  himself  can 
renew  us  again  in  this  image.  In  the  first  crea- 
tion, it  was  the  noblest  production  of  the  Almighty, 
and  in  the  new  creation,  God  must  be  the  efficient 
agent.  By  him  alone,  can  we  be  "  created  in 
Christ  Jesus  unto  good  works." 

8.  But  although  we  see  nothing  in  mere  man  but 
disconformity  to  this  holy  commandment;  yet  in 
Jesus  Christ,  who  was  made  under  the  law,  we  ob- 
serve obedience  to  this  commandment  perfectly  ex- 
emplified. He  obeyed  both  internally  and  exter- 
nally, for  "  he  was  holy,  harmless,  undefiled,  and 
separate  from  sinners."  He  never  had  a  thought 
or  desire  which  in  the  least  deviated  from  this  rule. 
And  this  perfect  righteousness  of  our  Mediator,  was 
not  only  for  our  example,  but  for  our  justification, 
by  being  made  over  to  us  by  imputation. 


PRACTICAL     SERMONS.  53 

9.  "  The  end  of  the  commandment  is  charity 
out  of  a  pure  heart."  "  If  ye  love  me,"  says  Christ, 
''keep  my  commandments."  "Love,"  says  Paul, 
"is  the  fulfilling  of  the  law."  As  all  holy  obedi- 
ence flows  from  love,  and  is  its  natural  expression ; 
if  we  wish  to  glorify  God  by  doing  good  works,  we 
must  keep  ourselves  in  the  love  of  God,  by  the 
Holy  Ghost.  Good  works  are  the  fruits  which  the 
Christian  must  bring  forth;  but  the  savour  and 
sweetness  of  these  fruits  is  nothing  else  but  love  to 
God. 

10.  Finally,  we  should  be  constantly  endeavour- 
ing to  approach  nearer  and  nearer  to  the  perfection 
which  the  law  requires.  We  should  be  engaged 
daily,  in  cleansing  ourselves  from  all  filthiness  of 
the  flesh  and  spirit,  and  perfecting  holiness  in  the 
fear  of  God.  The  more  conformable  we  are  to  this 
commandment,  in  heart  and  life,  the  greater  will 
be  our  felicity  and  glory  in  the  world  to  come. 


SERMON    IV. 


THE   SECOND    LIKE   UNTO   THE   FIRST. 

And  the  second  is  like,  namely  this,  Thou  shalt  love  thy  neighboiir  as 
thyself. — Mark  xii.  31. 

If  man  had  been  placed  alone  upon  earth,  or  so  far 
separated  from  all  other  rational  creatures  that  he 
could  have  had  no  knowledge  of  them,  there  would 
have  existed  no  foundation  for  this  commandment. 
But  man  was  made  to  live  in  society,  and  mutual 
love  is  the  very  cement  of  society.  Men  should 
love  one  another,  because  they  are  all  the  workman- 
ship of  the  same  almighty  hand ;  because  they  all 
partake  of  the  same  nature,  being  the  descendants 
of  the  same  original  parents ;  because  they  are  all 
subjected  to  the  same  evils  and  infirmities;  and  be- 
cause they  are  all  under  the  same  responsibility, 
and  hastening  to  the  same  termination  of  their 
earthly  existence.  Originally  man  was  created 
in  the  image  and  likeness  of  God,  in  knowledge 
and  true  holiness,  and  this  was  the  foundation  of 
the  obligation  to  exercise  mutual  esteem  and  moral 
complacency.  But  this  likeness  to  God  having 
been  defaced,  we  cannot  be  required  to  love  one 
another  with  this  kind  of  love,  until  we  are  renew- 
64 


PRACTICAL     SERMONS.  55 

ed  in  the  spirit  of  our  mind ;  renewed  in  knowledge 
after  the  image  of  him  that  created  us.  Certainly, 
God  requires  no  one  to  approve  of  that  which  He 
disapproves,  or  to  love  that  which  He  hates.  But 
the  loss  of  the  moral  image  of  God  does  not  release 
us  from  the  obligation  to  love  one  another  as  the 
creatures  of  God,  and  as  proceeding  from  the  same 
stock.  The  love  of  benevolence  which  regards  the 
happiness  of  the  person  beloved,  may  be  exercised 
to  the  utmost  extent,  toward  those  whose  moral 
character  is  not  amiable.  When  God  is  said  to 
love  the  world  of  mankind,  it  cannot  be  supposed 
that  he  approves  their  sinful  character,  but  that  he 
seeks  their  best  interests — their  everlasting  welfare. 
So,  when  his  law  requires  men  to  love  one  another, 
it  must  be  the  love  of  benevolence  which  is  prima- 
rily required,  while  they  remain  in  an  unholy  state. 
But  whenever  his  image  is  in  any  degree  restored 
in  any  of  our  fallen  race,  it  is  evident  that  we  should 
love  them  on  account  of  that  image,  for  the  same 
reason  that  we  should  love  the  moral  excellence  of 
God  himself. 

The  principal  difficulty  which  has  been  found  in 
explaining  this  second  commandment  is  the  degree 
of  love  which  is  required  of  us,  toward  our  neigh- 
bour. "  Thou  shalt  love  thy  neighbour  as  thy- 
self." Now,  to  many  this  seems  to  be  simply 
impossible.  Some  expositors  have  therefore  ex- 
plained the  meaning  to  be.  Thou  shalt  love  thy 
neighbour  as  truly  as  thyself,  or  with  the  same 
kind  of  love.  But  this  cannot  be  admitted  to 
be  the  true  import  of  this  commandment.  For 
in  the  first  and  greatest  commandment,  the  de- 


56  PRACTICAL     SERMONS. 

gree  in  whicli  we  should  love  God  is  fixed.  It 
must  be  with  all  the  heart,  all  the  soul,  all  the 
mind,  and  all  the  strength.  If  it  had  only  been 
intended  to  teach  that  we  should  love  our  neio^h- 
bour  in  some  degree,  there  would  have  been  no  use 
in  saying  "  as  thyself."  And  according  to  this  in- 
terpretation, the  least  conceivable  degree  of  love 
would  have  answered  the  demands  of  the  law. 
Undoubtedly,  the  commandment  should  be  taken 
in  its  plain  and  obvious  meaning.  It  does  require, 
that  we  should  love  our  neighbour  as  much  as  we 
love  ourselves.  And  however  impossible  this  may 
be  to  fallen  man,  it  would  not  be  so,  if  he  were  per- 
fectly holy.  First  then,  whatever  of  excellence  my 
neighbour  may  possess,  I  should  have  the  same 
esteem  for  it,  as  if  that  excellence  belonged  to  my- 
self. Paul,  who  is  a  good  expositor  of  the  law, 
exhorts,  "to  esteem  others  better  than  ourselves." 
Why  should  we  value  moral  worth  when  perceived 
in  our  own  character,  more  than  when  the  same  is 
observed  in  the  character  of  another  ?  And  as  self- 
love  would  lead  us,  under  views  of  truth,  to  desire 
our  own  moral  improvement,  so  the  law  of  God  re- 
quires us  to  seek  the  moral  improvement  of  our 
brother,  with  the  same  intensity  of  desire. 

Again,  we  should  desire  and  seek  his  happiness, 
as  much  as  we  seek  our  own.  Here  is  the  point 
of  difficulty ;  and  to  remove  it,  I  would  remark, 
that  it  is  not  the  instinctive  desire  of  well-being 
which  is  implanted  in  us,  and  in  all  living  crea- 
tures, to  which  reference  is  had.  This  principle 
of  self-preservation  is  not  at  all  under  the  control 
of  the  will.     We  can  no  more  divest  ourselves  of  it, 


PRACTICAL     SERMONS.  57 

than  of  our  existence.     No  principle  of  the  same 
kind  and  strength  is  implanted  in  ns,  in  relation  to 
the  well-being  of  others.     And  no  rational,  volun- 
tary affection  can  ever  be  so  strong  as  to  counter- 
vail this  instinctive  desire  of  the  continuance  of 
life  and  of  happiness.     This  instinctive  principle, 
so  deeply  inherent  in  our  constitution,  is  not  of  a 
moral  nature.     It  exists  in  equal  strength  in  the 
good  and  the  bad,  in  angels  and  devils.     But,  be- 
sides this,  there  is  in  man  a  rational  regard  to  his 
own  best  interests,  leading  him  to  adopt  and  pur- 
sue such  measures  as  appear  to  him  to  be  best 
adapted  to  promote  his  highest  happiness.     Now 
this  regard  to  our  own  best  interests  is  a  duty  re- 
cognized in  this  very  commandment;  for  we  are 
required  to  love  our  neighbour  as  ourselves  ;  that  is, 
as  we  love  ourselves.     The  rule  of  duty  prescribed 
is  this :  As  you  will  not  omit  to  pay  a  regard  to  your 
own  welfare  and  happiness,  for  the  principle  of  self- 
preservation  will  prompt  you  to  this ;  so  pay  the 
same  regard  to  the  welfare  and  best  interests  of 
your  neighbour.     This  kind  and  degree  of  affection 
to  one  another  does  not  require  us  to  neglect  or  dis- 
regard our  own  happiness.     If  I  had  a  disposition 
to  seek  my  neighbour's  happiness  as  much  as  I  do 
my  own,  this  would  not  lessen  but  increase  my 
personal  happiness ;  for  true  enjoyment  is  not  so 
much  connected  with  the  exercise  of  self-love,  as 
with  the  indulgence  of  benevolence.     But  to  bring 
this  matter  fairly  before  the  moral  judgment  of  our 
minds,  I  will  suppose  this  case ;  that  I  have  it  in 
my  power  by  some  act  of  mine  to  increase  my  own 
happiness,  by  depriving  my  neighbour  of  an  equal 


68  PRACTICAL     SERMONS. 

portion  of  his,  would  it  be  right  for  me  to  do  so  ? 
Every  mind  of  right  moral  feelings  would  answer 
promptly  and  unhesitatingly,  It  would  not.  But 
why  would  it  not?  No  reason  can  be  assigned 
but  this,  that  I  am  bound  by  the  law  of  God,  to 
regard  the  happiness  of  my  neighbour  as  much  as 
I  do  my  own.  If  this  were  not  the  true  principle 
of  duty — if  it  were  lawful  for  me  to  love  myself 
more  than  I  love  my  neighbour,  then  it  would  be 
lawful  for  me  to  detract  from  his  happiness  to  in- 
crease my  own. 

What  has  been  remarked  respecting  the  instinc- 
tive principle  of  self-preservation,  is  equally  appli- 
cable to  what  are  called  the  natural  affections,  as 
of  parents  to  their  children.  These  affections  are  a 
part  of  our  constitution,  and  are  often  exceedingly 
strong,  and  intended,  like  the  principle  of  self-pre- 
servation, to  secure  what  could  not  be  so  well  pro- 
vided for,  by  any  perfection  of  reason  or  conscience. 
And  no  love  governed  by  reason  and  a  sense  of 
duty  can  commonly  overcome  these  strong  instinc- 
tive affections.  They  are,  however,  not  so  uncon- 
trolable  as  the  principle  of  self-preservation.  These 
affections  belong,  not  to  the  class  of  selfish,  but  be- 
nevolent feelings ;  and  therefore  they  do  not  direct- 
ly serve  to  illustrate  our  subject. 

Though  we  are  bound  by  the  law  of  God  to  de- 
sire and  seek  our  neighbour's  welfare,  as  much  as 
our  own,  it  does  not  follow,  that  we  have  as  much 
in  our  power,  in  regard  to  him,  as  ourselves.  Every 
man,  so  to  speak,  is  put  in  charge  of  himself,  but 
not  in  the  same  degree  of  his  brother.  We  have 
a  power  over  our  own  minds,  but  no  direct  power 


PRACTICAL     SERMONS.  59 

over  the  mind  of  another.  We  are  ever  present 
with  ourselves,  but  only  occasionally  with  others ; 
therefore  we  can  do  much  more  to  promote  our  own 
happiness,  than  the  Ift^ppiness  of  others.  On  the 
same  principle,  without  interfering  with  this  com- 
mandment, we  have  many  more  duties  to  perform 
to  our  own  families  and  dependents  than  toward 
those  with  whom  we  do  not  stand  in  the  same  re- 
lations. But  whenever  a  case  occurs  in  which  I 
have  the  same  opportunity  and  ability  to  advance 
his  welfare  as  my  own,  I  am  bound  to  have  an 
equal  regard  to  it,  and  to  use  the  means  to  promote 
it,  as  much  as  my  own,  and  to  avoid  every  thing 
which  would  have  a  tendency  to  injure  him,  as 
vigilantly,  and  earnestly,  as  I  would  avoid  those 
things  which  would  be  injurious  to  my  own  in- 
terests. And,  as  was  before  said,  this  obligation  to 
love  my  neighbour  as  myself  cannot  injure  me,  or 
interfere  with  the  pursuit  of  my  own  happiness. 
There  is  no  collision,  nor  interference  between  the 
selfish  and  benevolent  affection,  or  rather,  the  ex- 
ercise of  love  to  others  in  the  full  extent  of  the  com- 
mandment, is  the  most  effectual  method  of  promot- 
ing my  own  happiness. 

The  Jews  before  our  Saviour's  time,  had  a  pro- 
verbial saying,  "  thou  shalt  love  thy  neighbour,  and 
hate  thine  enemy."  They  therefore  thought,  that 
they  owed  no  good  will  or  kindness  to  those  whom 
they  reckoned  to  be  enemies.  They  felt  free, 
therefore,  to  indulge  their  hatred  toward  such,  and 
had  reduced  it  to  a  law  or  maxim.  But  our  bless- 
ed Lord  gave  to  the  commandment  of  God  its  true 
extent  and  import,  teaching  that  we  should  love 


60  PRACTICAL     SERMONS. 

our  enemies  and  do  good  to  them  tliat  liate  us. 
On  one  occasion,  a  certain  scribe  thought  to  puzzle 
him  with  this  very  question,  in  relation  to  this  com- 
mandment, "and  who  is  m^  neighbour?"  which 
led  him  to  deliver  one  of  the  most  beautiful,  touch- 
ing, and  instructive  discourses  which  is  to  be  found 
in  the  New  Testament.     It  is  as  follows. 

"  And  Jesus  answering  said,  A  certain  man  went 
down  from  Jerusalem  to  Jericho,  and  fell  among 
thieves,  which  stripped  him  of  his  raiment,  and 
wounded  him,  and  departed,  leaving  him  half  dead. 
And  by  chance  there  came  down  a  certain  priest 
that  way ;  and  when  he  saw  him,  he  passed  by  on 
the  other  side.  And  likewise  a  Levite,  when  he 
was  at  the  place,  came  and  looked  on  him,  and 
passed  by  on  the  other  side.  But  a  certain  Sa- 
maritan, as  he  journeyed,  came  where  he  was  :  and 
when  he  saw  him,  he  had  compassion  on  him,  and 
went  to  him,  and  bound  up  his  wounds,  pouring  in 
oil  and  wine,  and  set  him  on  his  own  beast,  and 
brought  him  to  an  inn,  and  took  care  of  him.  And 
on  the  morrow  when  he  departed,  he  took  out  two 
pence,  and  gave  them  to  the  host,  and  said  unto 
him,  Take  care  of  him ;  and  whatsoever  thou 
spendest  more,  when  I  come  again,  I  will  repay 
thee.  Which  now  of  these  three,  thinkest  thou, 
was  neighbour  unto  him  that  fell  among  the  thieves  ? 
And  he  said,  He  that  shewed  mercy  on  him.  Then 
said  Jesus  unto  him,  Go,  and  do  thou  likewise." 

The  shortest  and  most  comprehensive  commen- 
tary ever  given  of  this  commandment  is  that  of  our 
Lord,  sevej-al  times  repeated ;  "  Whatsoever  ye 
would  that  men  should  do  unto  you,  do  ye  even  so 


PRACTICAL     SERMONS.  61 

to  them."  This  is  declared  to  be  "the  law  and 
the  prophets;"  that  is,  it  comprehends  all  the  duties 
which  we  owe  to  our  fellow  men,  inculcated  in  the 
law  and  the  prophets.  The  whole  that  the  law  re- 
quires of  us  is,  that  we  love  our  neighbour  as  our- 
selves ;  and  the  treatment  of  our  neighbour  which 
this  love  leads  us  to  observe,  is  comprehended  in 
the  aforesaid  precept ;  for  as  we  never  fail  in  a  pro- 
per degree  of  love  to  ourselves,  if  we  make  this  the 
rule  of  our  conduct  to  our  neighbour,  we  shall  then 
be  found  fulfilling  the  law.  Self-love  always  de- 
mands of  others  fully  as  much  as  they  are  bound  in 
duty  to  do  unto  us.  But  may  not  self-love  be  ex- 
cessive and  demand  too  much  ?  then  this  rule  will 
serve  to  check  the  excess  and  reduce  it  to  what  is 
just  and  reasonable.  Suppose  a  man  should  in- 
dulge the  unreasonable  desire  that  his  neighbour 
should  bestow  upon  him  his  whole  estate.  Then  by 
this  precept  he  would  be  bound  to  give  back  the 
whole  to  his  neighbour.  This  precept  well  de- 
serves the  appellation  of  the  *'  golden  rule,"  for 
while  it  teaches  us  the  measure  of  our  duty,  it  pro- 
vides an  effectual  guard  against  the  disposition  un- 
duly to  favour  ourselves. 

From  this  subject  we  learn  the  true  foundation 
of  justice  among  men.  It  is  the  application  of  this 
commandment  to  the  common  intercourse  of  so- 
ciety. Whatever  in  our  dealings  with  men,  proceeds 
from  a  disposition  to  give  the  preference  to  our  own 
interest,  when  it  comes  in  competition  with  that  of 
another,  is  in  violation  of  this  law.  We  never  can 
innocently  aim  at  making  gain  by  that  which  will 
be  our  neighbour's  loss.     In  barter,  or  the  commu- 


62  PRACTICAL     SERMONS. 

tation  of  articles  of  value,  there  should  be  a  dispo- 
sition to  do  equal  justice ;  for  lawful  trade  should 
be  mutually  profitable  to  those  engaged  in  it.  It  is 
true,  my  neighbour  is  the  proper  judge  of  what  he 
wants,  and  of  what  he  will  give  in  exchange  for 
articles  which  I  possess ;  and  if  he  judges  errone- 
ously, we  cannot  be  accountable  for  it,  unless  we 
by  our  words  or  actions  mislead  him ;  then  are  we 
guilty  of  injustice.  All  attempts,  therefore,  to  un- 
dervalue the  articles  which  he  offers  in  exchange ; 
or  to  exaggerate  the  value  of  our  own,  so  as  to  bring 
about  an  unfair  result,  is  evidently  unjust.  So  also, 
if  I  know  that  his  goods  are  more  valuable  than  he 
supposes,  and  acting  on  my  superior  information, 
obtain  his  property  for  less  than  he  w^ould  have 
taken  for  it,  had  he  possessed  my  information,  I  do 
not  love  my  neighbour  as  myself.  I  ought  not  to 
wish  to  get  possession  of  my  neighbour's  property 
for  less  than  its  real  value.  What  this  may  be,  is 
a  matter  on  which  men  may  differ  in  opinion. 
And  if  men  are  honest  in  forming  their  opinions, 
there  may  be  nothing  wrong.  But  to  put  off  a  de- 
fective article  without  making  known  its  defects,  is 
evidently  unjust,  as  also  to  put  off  in  trade  goods  as 
being  of  a  different  kind  from  what  we  know  they 
are.  If  these  principles  be  correct,  then  you  will 
say,  the  world  is  full  of  injustice.  All  our  shops 
and  markets  are  scenes  of  injustice.  And  it  may 
be  asked,  if  these  strict  rules  are  obligatory,  who  is 
there,  that  has  clean  hands?  And  what  profit 
would  there  be  in  commerce  ?  Lawful  commerce 
was  never  intended  to  permit  one  man  to  make  gain 
by  the  loss  of  others ;  but  I  may  have  articles  which 


PRACTICAL     SERMONS.  63 

I  do  not  need  but  which  my  neighbour  wants ;  so 
he  may  have  articles  which  he  does  not  need,  but 
which  suit  me ;  or  not  having  such  articles  himself, 
he  can  give  me  that  which  will  enable  me  to  pro- 
cure them.  And  thus  lawful  commerce  is  mutu- 
ally beneficial.  But  how  can  a  man  make  his  for- 
tune by  trade,  on  these  principles  ?  No  man  has 
any  right  to  grow  rich  on  the  losses  of  his  fellow 
creatures.  He  has  no  right  to  enrich  himself  by 
impoverishing  them.  But  if  a  merchant  takes  the 
pains,  and  runs  the  risk  of  carrying  goods  to  a  for- 
eign country,  and  bringing  back  in  exchange  ar- 
ticles which  are  needed  by  thousands,  they  may 
be  willing  to  allow  him  for  these  articles  which 
they  need,  what  will  be  great  gain  to  him,  and  at 
the  same  time  a  great  convenience  to  them.  There 
is  then  cause  for  honest  gain,  and  such  acquisitions 
are  worth  possessing;  but  unjust  gain,  never. 
The  blessing  of  God  rests  upon  the  one,  but  his 
curse  upon  the  other.  On  this  principle  the  Scrip- 
tures so  frequently  condemn  deceitful  weights  and 
measures.  It  is  plain,  if  we  love  our  neighbour  as 
ourselves,  we  shall  be  far  from  plotting  against  him, 
from  doing  violence  to  him  or  injuring  his  reputa- 
tion, or  even  wounding  his  feelings,  except  for  his  be- 
nefit. It  is  unnecessary  to  enumerate  the  crimes 
which  are  in  violation  of  this  commandment.  They 
are  exceedingly  numerous.  Our  prisons,  our  courts 
of  justice,  and  our  laws  give  testimony,  that  the  world 
is  full  of  crimes  forbidden  by  this  precept.  Indeed 
our  very  locks  and  bolts,  our  bonds  and  mutual 
covenants,  are  intended  to  guard  against  injustice. 
Now,  let  us  suppose  for  a  moment,  that  all  men 


64  PRACTICAL     SERMONS. 

were  disposed  to  love  others  as.  themselves,  and  to 
do  justice  to  every  one,  what  a  change  would  there 
be  in  the  condition  of  the  world !  Every  body 
would  have  a  sufficiency,  and  all  would  be  far  hap- 
pier than  at  present.  Some  think  to  excuse  them- 
selve  for  overreaching  and  taking  advantage  of  the 
simple,  that  most  others  do  the  same,  and  they  are 
under  the  necessity  of  acting  in  this  manner,  in 
self-defence.  If  this  were  a  valid  apology  for  the 
common  practices  in  the  commerce  of  men,  it  would 
be  sufficient  to  justify  stealing  and  forgery,  and  every 
crime  committed  against  property.  No,  there  is 
no  necessity  for  any  species  of  dishonesty.  The 
old  proverb  is  true,  "  Honesty  is  the  best  policy." 

The  duty  of  charity,  or  giving,  as  far  as  may  be 
in  our  power,  relief  to  the  indigent  and  distressed, 
owes  its  obligation  to  this  command.  As  the  num- 
ber of  those  who  need  relief  is  so  great  in  every 
country,  if  the  heart  of  any  one  was  influenced  to 
the  degree  it  should  be,  by  love  to  his  fellow-men, 
he  would  be  constantly  labouring  for  their  relief. 
Well,  in  proportion  as  we  feel  good  will  to  men, 
we  shall  be  disposed  to  open  wide  the  hand  of 
charity,  in  giving  alms  to  the  poor,  and  in  extend- 
ing relief  to  the  suffering  of  all  descriptions.  It 
would  matter  not  to  what  country  or  sect  he  be- 
longed, or  how  degraded  and  depraved  he  might  be, 
still  he  is  our  neighbour,  and  we  are  bound  to  love 
him  as  ourselves.  The  only  limit  to  our  acts  of 
kindness  and  beneficence  should  be  our  ability ;  and 
we  should  seek  industriously,  the  means  of  doing 
good ;  and  should  seek  out  the  most  suitable  objects 
of  charity,  when  we  can  only  relieve  a  part.     Our 


PRACTICAL     SERMONS.  65 

Lord  required  some  to  sell  all  that  they  had,  and 
give  to  the  poor.  This  could  never  be  a  duty  gen- 
erally incumbent,  for  then  the  giver  would  become 
poor  and  the  receivers  made  rich ;  on  which  they 
would  be  bound  to  give  all  back  again ;  and  so  there 
would  be  nothing  but  a  perpetual  change  of  condi- 
tion between  the  rich  and  the  poor.  But  Christ 
did  command  that  we  should  give  alms  of  what  we 
possess.  But  alms-giving  is  but  a  small  part  of  the 
duties  of  charity  which  arise  from  this  command- 
ment, of  loving  our  neighbour.  In  the  description 
of  the  day  of  judgment,  given  by  Christ,  in  the  xxv. 
of  Matthew,  we  have  an  emphatical  lesson  on  the 
importance  which  on  that  day  will  be  given  to  this 
duty.  For  the  King  having  separated  the  right- 
eous and  the  wicked,  as  a  shepherd  separateth  the 
sheep  from  the  goats,  and  having  placed  the  sheep 
on  his  right  hand  and  the  goats  on  the  left,  will 
say  to  them  on  his  right  hand,  "  Come,  ye  blessed 
of  my  Father,  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world :  For  I  was  an 
hungered,  and  ye  gave  me  meat :  I  was  thirsty, 
and  ye  gave  me  drink :  I  was  a  stranger,  and  ye 
took  me  in :  Naked,  and  ye  clothed  me :  I  was 
sick,  and  ye  visited  me :  I  was  in  prison,  and  ye 
came  unto  me.  Then  shall  the  righteous  answer 
him,  saying.  Lord,  when  saw  we  thee  an  hungered, 
and  fed  thee?  or  thirsty,  and  gave  thee  drink? 
When  saw  we  thee  a  stranger,  and  took  thee  in  ? 
or  naked,  and  clothed  thee  ?  Or  when  saw  we  thee 
sick,  or  in  prison,  and  came  unto  thee  ?  And  the 
King  shall  answer  and  say  unto  them,  Verily  I  say 
unto  you,  Inasmuch  as  ye  have  done  it  unto  one  of 

9 


66  PRACTICAL     SERMONS. 

the  least  of  these  my  brethren,  ye  have  done  it  un- 
to me.  Then  shall  he  say  also  unto  them  on  the 
left  hand,  Depart  from  me,  ye  cursed,  into  everlast- 
ing fire,  prepared  for  the  devil  and  his  angels.  For 
I  was  an  hungered,  and  ye  gave  me  no  meat :  I 
vras  thirsty,  and  ye  gave  me  no  drink :  I  was  a 
stranger,  and  ye  took  me  not  in :  naked,  and  ye 
clothed  me  not :  sick,  and  in  prison,  and  ye  visited 
me  not.  Then  shall  they  also  answer  him,  saying. 
Lord,  when  saw  we  thee  an  hungered,  or  athirst, 
or  a  stranger,  or  naked,  or  sick,  or  in  prison,  and 
did  not  minister  unto  thee?  Then  shall  he  an- 
swer them,  saying,  Verily  I  say  unto  you.  Inasmuch 
as  ye  did  it  not  to  one  of  the  least  of  these,  ye  did 
it  not  to  me.  And  these  shall  go  away  into  ever- 
lasting punishment :  but  the  righteous  into  life 
eternal." 

But  our  love  must  not  be  confined,  nor  princi- 
pally directed  to  the  welfare  of  the  body.  The 
immortal  soul  chiefly  calls  for  our  benevolent  ex- 
ertions. To  rescue  souls  from  everlasting  ruin,  is 
the  noblest  charity.  And  here,  what  a  field  of  ex- 
ertion opens  to  the  truly  benevolent !  The  people 
are  perishing  for  lack  of  knowledge :  will  not  love 
to  your  neighbour  impel  you  to  send  them  the  Bible, 
and  to  teach  them  to  read  it  ?  Will  it  not  make 
you  willing  to  forego  ease  and  selfish  indulgence, 
that  you  may  have  the  means  of  sending  the  living 
teacher  to  instruct  the  ignorant  ?  But  the  number 
who  labour  under  a  spiritual  dearth  is  so  great, 
that  it  is  in  vain  to  think  of  supplying  them  all ; 
and  of  what  account  will  be  the  exertions  of  an  in- 
dividual, and  especially  of  one  poor  and  destitute 


PRACTICAL     SERMONS.  67 

of  talents  ?  You  need  not  take  in  the  whole  field 
of  destitution.  Consider  what  is  within  your  reach. 
If  it  be  ever  so  small  a  spot  of  earth  that  you  can 
cultivate,  withhold  not  your  hand.  "  Sow  your 
seed  in  the  morning,  and  in  the  evening  withhold 
not  your  hand."  Do  what  you  can  and  leave  it  to 
God  to  raise  up  other  labourers  to  supply  the  fields 
which  you  cannot  reach.  Despise  not  the  day  of 
small  things.  The  word  is  the  seed,  and  is  often 
prolific,  bringing  forth  an  hundred-fold.  "The 
kingdom  of  heaven  is  like  leaven  which  a  woman 
took  and  hid  in  three  measures  of  meal,  till  the 
whole  was  leavened. ' '  And  whether  your  labours  for 
the  salvation  of  souls  are  successful  or  not;  yet 
your  duty  in  the  case  is  plain  and  must  be  per- 
formed. And  whether  the  people  be  converted  by 
your  labours  or  not,  you  shall  receive  your  reward. 
The  Lord  never  forgets  "  works  of  faith  and  labours 
of  love."  And  as  the  power  of  man  is  able  to  ac- 
complish nothing  in  this  business  without  divine 
aid,  O  wrestle  with  God  in  prayer,  day  and  night, 
for  the  outpouring  of  his  Holy  Spirit,  and  for  the 
propagation  of  the  Gospel  over  the  whole  world. 
Give  him  no  rest  until  he  establish  and  make  Jeru- 
salem a  praise  in  all  the  earth.  Say,  "  For  Zion's 
sake  I  will  not  hold  my  peace,  and  for  Jerusalem's 
sake  I  will  not  be  silent,  until  the  righteousness  there- 
of go  forth  as  brightness,  and  the  salvation  thereof 
as  a  lamp  that  burneth." 


SERMON  y. 


THE   NAME  JESUS. 


And  she  shall  bring  forth  a  son,  and  thou  shall  call  his  name  Jesus 
for  he  shall  save  his  people  from  their  sins. — Matt.  i.  21. 


Names,  among  the  Hebrews,  were  generally  signifi- 
cant. In  some  instances,  on  record  in  the  Old 
Testament,  God  was  pleased  to  make  some  change 
in  the  names  of  his  servants,  as  in  the  case  of 
Abram  and  Sarai,  which,  by  divine  direction,  were 
altered  to  Abraham  and  Sarah.  And  to  Jacob  the 
name  of  Israel  was  given,  after  his  successful 
•wrestling  with  the  angel.  Names,  therefore,  are 
not  unimportant ;  and  especially,  those  which  have 
been  written  in  the  book  of  life,  before  the  founda- 
tion of  the  world. 

The  name  Jesus,  in  the  New  Testament,  answers 
to  Joshua  in  the  Old ;  and  twice,  when  Joshua 
is  spoken  of,  he  is  called  Jesus,  in  the  New 
Testament,  (Acts  vii.  45;  Heb.  iv.  8.)  This  name 
also  in  the  Old  Testament,  is  sometime  written 
Jehoshua,  and  Oshea;  but  the  signification  is  the 
same  in  every  case.  It  means  a  saviour.  It  was, 
therefore,  peculiarly  suitable  to  be  the  name  of 
Messiah.  From  Josephus,  it  appears,  that  it  was  a 
68 


PRACTICAL     SERMONS.  69 

name  very  common  among  the  Jews.  There  are 
two  eminent  persons  called  by  this  name  in  the  Old 
Testament,  both  of  whom  may  be  considered  types 
of  Jesus  the  Saviour.  The  first  was  the  minister 
of  Moses,  who  succeeded  him  as  the  leader  of  the 
tribes  of  Israel.  He  had  the  honour  of  introducinsf 
the  people  of  God  into  the  promised  land,  a  privi- 
lege which  was  denied  to  Moses,  though  earnestly 
desired.  Under  Joshua  as  the  captain  of  the  armies 
of  Israel  the  nations  of  Canaan  were  subdued,  and 
their  country  divided  as  an  inheritance  among  the 
tribes  of  Israel.  The  other  distinguished  person 
named  Joshua,  or  Jeshua,  was  the  high  priest  who 
with  Zerubbabel  conducted  the  Jews  from  Babylon, 
after  their  seventy  years'  captivity,  back  into  their 
own  country.  It  is  not  necessary  to  dwell  upon 
the  points  of  resemblance  between  these  two  emi- 
nent persons  and  the  Messiah.  The  main  point  is, 
that  both  these  brought  the  covenanted  people  of 
God  from  the  land  of  their  captivity  and  bondage, 
and  conducted  them  to  the  land  which  God  had 
promised  to  Abraham,  Isaac,  and  Jacob,  and  to  their 
seed;  and  Jesus,  the  Saviour,  leads  all  his  chosen 
people  from  the  bondage  of  sin  and  captivity  of 
Satan,  into  the  liberty  which  God  gives ;  and,  fi- 
nally, he  will  conduct  them  to  those  mansions  in 
his  Father's  house,  which  he  has  gone  to  prepare 
for  them. 

The  angel  said,  "  thou  shalt  call  his  name  Jesus, 
for  he  shall  save  his  people  from  their  sins."  Our 
attention  must  first  be  directed  to  that  state  from 
which  Jesus  saves  his  people.  It  is  from  sin. 
Sin  is  defined  by  an  apostle  to  be  "  the  transgression 


70  PRACTICAL     SERMONS. 

of  the  law,"  or,  "a  want  of  conformity  to  the  law 
of  God;"  as  the  original  term  more  properly  im 
ports.  "  By  the  law,  then,  is  the  knowledge  of  sin." 
The  moral  law  which  God  has  given  to  man  is  like 
himself,  "holy,  just,  and  good."  It  is  such  a  law 
as  must  proceed  from  a  Lawgiver  who  is  infinite  in 
every  perfection.  It  is  a  law  wisely  suited  to  the 
constitution  and  capacity  of  the  rational  creature. 
It  requires  nothing  but  what  is  connected  with  the 
highest  dignity  and  happiness  of  man.  To  have 
required  less,  would  have  indicated  less  wisdom, 
goodness,  and  holiness,  in  the  Governor  of  the  uni- 
verse. The  law  is  perfect;  it  could  not  be  better 
or  holier  than  it  is.  It  requires  man  to  love  his 
Creator  with  all  his  powers,  but  it  requires  no 
more  than  the  right  exercise  of  the  faculties  be- 
stowed. The  law  being  a  just  expression  of  the 
moral  excellence  of  the  Lawgiver,  the  transgression 
of  it,  or  any  disconformity  to  it,  must  be  the  oppo- 
site of  this  excellence.  This  is  sin, — the  vilest 
thing  in  existence.  God  is  the  Author  of  all  good ; 
but  he  is  not  the  Author  of  sin.  He  is,  indeed,  the 
Author  of  the  free  agent ;  but  sin  proceeds  from  the 
abuse  of  that  liberty  which  is  essential  to  a  free, 
moral  agent.  Sin  is  a  most  unreasonable  thing,  for 
it  opposes  itself  to  all  that  is  good.  Sin  is  the 
height  of  folly,  for  it  turns  away  from  the  only 
true  source  of  happiness.  Sin  is  odious  in  its  in- 
trinsic nature.  It  deforms,  defiles,  and  disorders 
the  soul  into  which  it  enters.  It  is  the  essence  of 
ingratitude,  for  it  returns  evil  for  good.  It  is  re- 
bellion against  the  most  rightful  authority.  It  is 
the  proper  cause  of  all  misery,  the  prolific  poison- 


PRACTICAL     SERMONS.  71 

ous  seed,  which  produces  a  harvest  of  woes.  "We 
can  conceive  of  no  evil  which  is  not  included  in 
sin.  There  is  nothing  else  with  w^hich  w^e  can 
compare  it,  to  show  its  evil.  The  apostle  seems  to 
labour  for  expressions  strong  enough  to  represent 
its  evil,  and  sums  up  his  description,  by  saying, 
that  it  is  "exceeding  sinful."  Now,  the  law  of 
God  denounces  a  curse  against  all  sin :  "  cursed  is 
every  one  that  continueth  not  in  all  things  written 
in  the  book  of  the  law  to  do  them."  All  who  have 
sinned  are,  therefore,  under  the  curse.  And  from 
this  no  creature  can  deliver  them.  All  sinners  are 
equally  condemned,  but  all  are  not  condemned  to 
equal  punishment.  The  Lord  is  just,  and  will 
render  to  every  one  according  to  his  deserts.  But 
banishment  from  his  presence,  is  the  doom  of  all 
sinners.  Nothing  which  the  sinner  can  do,  him- 
self, will  save  him  from  either  the  punishment  due 
to  sin,  or  from  its  inherent  defilement.  This  was 
the  condition  of  every  man  of  Adam's  race;  all 
have  sinned,  and  are  under  the  curse.  The  Son 
of  God,  viewing  our  unhappy  condition,  pitied  us, 
and  consented  to  become  our  Saviour.  This  re- 
quired a  wonderful  humiliation  on  his  part.  It  re- 
quired, that  he  should  become  man,  that  he  might 
bring  in  a  justifying  righteousness.  The  demands 
of  justice  must  be  satisfied,  and  this  could  only  be 
done  by  answering  all  the  claims  of  the  law.  He 
must  not  only  become  incarnate,  but  he  must  place 
himself  under  the  law,  not  only  to  render  a  perfect 
obedience  to  its  precepts,  but  that  he  might  endure 
its  penalty.  "  When  the  fulness  of  time  was  come, 
God  sent  forth  his  Son,  made  of  a  woman,  made 


72  PRACTICAL     SERMONS. 

under  the  law,  to  redeem  them  that  were  under  the 
law."  "  Christ  hath  redeemed  us  from  the  curse 
of  the  law,  being  made  a  curse  for  us ;  for  it  is 
written.  Cursed  is  every  one  that  hangeth  on  a 
tree."  By  the  obedience  and  death  of  Christ,  a 
foundation  is  laid  for  the  gratuitous  justification  of 
the  believing  sinner,  however  ungodly  he  may  have 
been.  The  atonement  of  Christ  is  of  infinite  value, 
and  sufficient  to  take  away  the  guilt  of  the  most 
enormous  sins.  There  is,  therefore,  pardon  and 
peace  for  every  penitent  believer.  But  they  who 
reject  the  Saviour,  or  neglect  to  fly  to  the  hope  set 
before  them  in  the  Gospel,  must  perish.  For  such 
there  is  no  escape.  There  is  no  other  sacrifice  for 
sin.  There  is  no  other  name  by  which  they  can 
be  saved — no  other  foundation  on  which  they  can 
build.  To  those  who  trust  in  Christ,  there  is  com- 
plete safety.  To  them  who  are  in  Christ  Jesus 
there  is  no  condemnation.  "  Being  justified  by  faith, 
we  have  peace  with  God,  through  our  Lord  Jesus 
Christ."  But  Jesus  not  only  saves  from  the  curse 
and  condemnation  of  sin,  but  from  sin  itself.  There 
can  be  no  real  salvation,  which  does  not  deliver 
from  sin's  power  and  pollution  in  the  soul.  Sin 
has  in  itself  so  much  evil,  that  it  will  produce 
misery,  wherever  it  exists  and  reigns.  Sin  and 
misery  are  as  indissolubly  connected  as  holiness 
and  happiness.  The  bitterest  punishment  of  the 
lost  will  consist  in  the  unrestrained  violence  of 
malignant  passions,  and  the  remorse  which  accom- 
panies them.  Jesus,  therefore,  had  it  as  a  main  ob- 
ject of  his  coming  into  our  world,  "  to  save  his  peo- 
ple from  sin."     This  is  a  work  which  no  creature 


PRACTICAL     SERMONS.  73 

can  perform.  It  supposes  the  complete  renovation 
of  the  innei;  man.  "  Verily,  verily,  I  say  nnto 
thee,  except  a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God."  This  destruction  of  sin  in  the 
soul  is  the  peculiar  work  of  the  Holy  Spirit,  to 
whom  it  belongs  to  enlighten  the  mind,  to  purify 
the  heart,  and  to  mortify  sin.  The  word  of  God, 
however,  is  the  instrument  in  the  hand  of  the  Spi- 
rit by  which  regeneration  and  sanctification  are  ef- 
fected. "  Being  born  again,  not  of  corruptible  seed, 
but  of  incorruptible,  by  the  word  of  God  which 
liveth  and  abideth  forever.  Sanctify  them  through 
thy  truth;  thy  word  is  truth."  Sin  has  struck  its 
roots  deep  in  our  nature.  Nothing  short  of  a  di- 
vine energy  can  eradicate  the  evil.  God  could,  no 
doubt,  sanctify  the  soul  in  as  short  a  time  as  it  is 
regenerated,  but  it  has  pleased  him  to  pursue  a  dif- 
ferent course.  He  chooses  to  carry  on  this  work 
gradually,  and  by  making  the  believer  active  in 
using  the  means  of  his  own  sanctification.  Upon 
this  plan,  the  people  of  God  become  much  better 
acquainted  with  the  evil  of  sin,  than  if  they  were 
saved  from  it  at  once.  And  by  their  various 
struggles  with  indwelling  sin,  they  learn  more 
highly  to  value  the  pardoning  and  renewing  grace 
of  God.  They  have,  in  the  course  of  their  pilgrim- 
a;ge  much  experience  of  the  mercy  and  faithfulness 
of  God,  for  it  is  by  his  strength  they  maintain  their 
ground,  and  gain  the  victory  over  sin.  Though, 
while  in  this  world,  none  are  perfectly  free  from 
the  pollutions  of  sin;  yet  the  work  which  grace 
begins  here,  will  be  carried  on  to  perfection ;  and 
before  the  redeemed  soul  enters  heaven,  it  will  be 

10 


74  PRACTICAL     SERMONS. 

completely  purified  from  all  sin ;  and  will  be  pre- 
sented without  spot  or  wrinkle,  or  an]^  such  thing. 
This  perfection  of  holiness,  we  believe,  is  attained 
at  death ;  not  that  the  separation  of  the  soul  from 
the  body  produces  that  effect,  as  some  seem  to  sup- 
pose, but  that  is  the  time  when  the  Spirit  of  God 
completes  the  work  of  sanctification. 

Christ  will  not  only  save  the  soul  from  sin, 
but  the  body  also  from  that  death  which  is  the  ef- 
fect of  sin.  Salvation  will  not  be  complete  until 
the  resurrection  of  the  body.  Let  us  then  rejoice 
that  a  Saviour  has  been  born,  that  his  name  is 
Jesus,  and  that  he  will  save  his  people  from  their 
sins.  This  name  is  precious  to  the  believer.  It  is 
like  ointment  poured  forth,  a  sweet  odour  which 
refreshes  the  fainting  heart — a  reviving  cordial, 
which  raises  our  courage,  and  adds  new  strength  to 
our  efforts. 

Let  us  be  thankful,  that  the  salvation  which 
Jesus  accomplishes  is  a  salvation  from  sin — a  com- 
plete deliverance,  not  only  from  its  curse,  but  from 
its  defilement.  Now  we  are  conscious  of  much  sin 
within  us,  so  that  we  are  often  forced  to  cry  out, 
"  0  wretched  man  that  I  am,  who  shall  deliver  me 
from  the  body  of  this  death !  But  thanks  be  to 
God  who  giveth  us  the  victory."  The  time  is  ap- 
proaching, O  believer,  when  you  will  be  surprised 
to  find  that  you  are  free  from  sin,  saved,  eternally 
saved  from  sin ! 

INFERENCES. 

1.  If  there  is  a  name  given  by  which  sinners 
may  be  saved,  and  if  this  is  the  only  name ;  if  the 


PRACTICAL     SERMONS.  75 

knowledge  of  this  name  is  necessary  to  salvation, 
then  it  is  exceedingly  important  that  this  name 
with  its  divine  import  and  saving  power  should  be 
made  known  to  all  the  world.  For  this  end  was 
the  Gospel  ministry  instituted :  and  all  who  seek 
the  ministry  now,  from  right  motives,  have  this  as 
their  main  object,  to  make  known  the  name  of 
Jesus. 

2.  But  the  mere  hearing  of  this  name,  and  ob- 
taining a  historical  knowledge  of  the  life  and  death, 
resurrection  and  ascension  and  glorious  exaltation  ojf 
Jesus,  is  not  sufficient  for  salvation,  "  Whosoever 
calleth  on  this  name  shall  be  saved,"  i.  e.  whoso- 
ever believeth  with  the  heart  and  confesseth  with 
the  mouth,  that  Jesus  is  the  Christ — the  Messiah, 
the  Son  of  God,  shall  be  saved.  We  must  en- 
deavour to  bring  men  to  repentance  toward  God, 
and  to  faith  in  the  Lord  Jesus  Christ. 

3.  They  who  would  bring  others  to  believe  in 
Jesus,  ought  to  be  true  believers  themselves,  as 
saith  the  apostle,  or  rather  the  psalmist,  "  I  believ- 
ed, therefore  have  I  spoken.  We  also  believe,  and 
therefore  speak."  One  of  the  greatest  dangers  of 
the  Church  is  an  unconverted  ministry.  If  the 
blind  lead  the  blind  both  shall  fall  into  the  ditch. 


SERMON    VI. 


THE   INCARNATION. 


And  suddenly  there  was  with  the  angel,  a  multitude  of  the  heavenly 
host,  praising  God,  and  saying,  Glory  to  God  in  the  highest,  and  on 
earth,  peace,  good  will  to  men. — Luke  ii.  13,  14. 

There  are  two  memorable  occasions,  in  time  past, 
on  which,  the  angels  are  represented  as  joining  in 
chorus  to  praise  God  in  relation  to  our  world.  The 
first  was  when  the  corner-stone  of  the  fabric  of  the 
universe  was  laid,  and  its  foundations  were  fastened. 
Then  "  the  morning  stars  sang  together,  and  all  the 
sons  of  God  shouted  for  joy."  The  other  was  at 
the  birth  of  a  Saviour ;  which  is  referred  to  in  our 
text.  And  we  are  informed  by  the  sure  word  of 
prophecy,  that  at  the  overthrow  of  the  spiritual 
Babylon,  and  at  the  marriage  of  the  Lamb,  there 
will  be  another  grand  chorus,  when  a  voice  coming 
out  of  the  throne  shall  say,  "  Praise  our  God,  all  ye 
his  servants,  and  all  ye  that  fear  him,  both  small 
and  great."  "  And  I  heard,"  says  John,  "  as  it 
were  the  voice  of  a  great  multitude,  and  as  the 
voice  of  many  waters,  and  as  the  voice  of  mighty 
thunderings,  saying,  Alleluia,  for  the  Lord  God 
omnipotent  reigneth.  Let  us  be  glad  and  rejoice, 
76 


PRACTICAL     SERMONS.  77 

and  give  honour  to  him,  for  the  marriage  of  the 
Lamb  is  come,  and  his  wife  hath  made  herself 
ready." 

It  is  exceedingly  gratifying  to  be  introduced  to 
some  acquaintance  with  the  celestial  inhabitants, 
and  to  find  that  they  are  possessed  of  feelings  very 
much  like  our  own ;  except,  that  they  are  exempt 
from^  all  sin  and  imperfection.  It  cannot  but  be 
very  interesting  to  know,  that  the  angels  have  a 
kind  and  tender  feeling  towards  the  children  of 
God ;  and  that  they  are  employed  as  guardians  to 
watch  over  them,  and  as  helpers  to  deliver  them 
from  evils  which  would  otherwise  overwhelm  them. 
It  is  wisely  ordered,  that  in  their  common  ministry 
to  the  heirs  of  salvation,  the  angels  act  without  be- 
ing seen,  and  render  the  most  important  services  to 
the  people  of  God,  without  their  knowledge.  For 
the  visible  presence  of  these  holy  beings  would  so 
overawe  us,  that  we  should  through  fear  be  unfitted 
for  the  common  duties  of  life.  For  a  long  period, 
the  visits  of  angels  had  scarcely  been  known  in  the 
Church ;  but  when  the  Son  of  God  was  about  to  be 
manifested,  the  angel  of  the  Lord  appeared,  first,  to 
Zacharias,  the  father  of  John  the  Baptist,  when  he 
was  wide  awake,  ministering  in  the  temple,  and 
afterwards  to  Mary,  and  to  Joseph,  her  espoused 
husband.  But  on  the  memorable  night  of  the  birth 
of  Christ,  it  pleased  God  to  send  his  angel,  proba- 
bly Gabriel,  to  announce  the  joyful  event,  to  a  com- 
pany of  shepherds,  who  were  remaining  in  the 
fields  near  Bethlehem,  with  their  flocks,  by  night. 
"  Suddenly,  the  angel  of  the  Lord  came  upon  them, 
and  the  glory  of  the  Lord  shone  round  about  them, 


78  PRACTICAL     SERMONS. 

and  they  were  sore  afraid."  It  is  not  in  human 
nature  to  look  on  the  face  of  an  angel  and  not  be 
afraid.  Conscious  guilt  abashes  us  in  the  presence 
of  beings  so  holy  and  so  far  superior  to  us.  But 
these  benevolent  messengers  of  God  when  they  ap- 
pear, do  commonly,  in  the  kindest  and  gentlest 
manner,  allay  the  fears  of  those  to  whom  they  are 
sent.  In  this  case,  the  angel  said  to  the  frightened 
shepherds,  "  Fear  not,  for  behold  I  bring  unto  you 
glad  tidings  of  great  joy  which  shall  be  unto  all 
people.  For  unto  you  is  born,  this  day,  in  the  city 
of  David,  a  Saviour,  who  is  Christ  the  Lord. 
And  this  shall  be  a  sign  unto  you,  ye  shall  find  the 
babe  wrapped  in  swaddling  clothes,  lying  in  a 
manger."  Though  but  one  angel  appeared  at  first, 
to  the  shepherds,  yet  he  was  not  alone.  This 
was  not  an  event  to  be  made  known  by  a  solitary 
messenger :  it  was  one  which  commanded  the  at- 
tention and  interested  the  feelings  of  all  the  inhabi- 
tants of  heaven ;  and  they  were  filled  with  gladness 
at  the  prospect  of  such  a  mighty  Deliverer  appear- 
ing among  men.  Now  "  suddenly  there  was  with 
the  angel  a  multitude  of  the  heavenly  host,  prais- 
ing God,  and  saying,  Glory  to  God  in  the  highest, 
peace  on  earth,  and  good  will  to  men." 

The  first  thing  in  this  divine  anthem  which  de- 
mands our  attention  is,  the  disposition  manifested 
by  these  celestial  beings.  The  sentiments  of  their 
song  are  precisely  such  as  we  should  expect  from 
holy  angels  :  and  though  the  words  sung  by  them, 
in  concert,  were  few,  yet  they  contain  a  complete 
expression  of  a  disposition  perfectly  holy.  They 
first  ascribe  all  glory  to  God.     This,  undoubtedly, 


PRACTICAL     SERMONS.  79 

is  the  very  essence  of  a  heavenly  temper.  What- 
ever tends  to  the  glory  of  God,  will  be  delightful 
to  the  feelings  of  holy  angels.  To  promote  this 
object,  they  are  ready  for  every  service  which  may 
be  required  of  them ;  and  whether  it  be  of  an  ex- 
alted nature,  or  an  humble  ministry  to  sinful  men, 
they  are  equally  prompt  in  their  obedience ;  for  the 
love  of  God  is  the  predominant  and  absorbing  pas- 
sion of  their  minds.  But  where  there  exists  su- 
preme love  to  God,  there  will  be  found  benevolence 
to  his  creatures.  The  angels  rejoice  in  the  birth 
of  a  Saviour,  because  this  will  restore  peace  to  the 
earth.  The  existence  of  war  among  the  offspring 
of  the  same  parents,  and  partakers  of  the  same  na- 
ture, is  itself  an  awful  evidence,  that  ours  is  a  fallen 
race.  The  number  of  men  destroyed  in  war  can- 
not be  calculated ;  and  much  of  the  time  and  wealth 
of  nations  is  expended  in  preparing  for  and  carry- 
ing on  this  most  inhuman  employment.  But  the 
angels  considered  the  birth  of  a  Saviour  as  connect- 
ed with  permanent  and  ultimate  peace.  Let  the 
kingdom  of  Christ  be  once  fully  established  in  the 
world,  and  wars  will  cease,  every  where :  for 
whence  come  wars  and  fightings?  come  they 
not  of  men's  lusts  1  The  spirit  of  the  Gospel  is 
peace — the  tendency  of  the  Gospel  is  to  lead  men 
to  convert  their  swords  into  ploughshares,  and 
their  spears  into  pruning  hooks.  The  heathen  had 
in  their  pantheon,  gods  who  delighted  in  war ;  but 
our  King  is  the  Prince  of  peace,  and  the  holy 
angels  rejoice  in  the  prospect  of  peace  on  earth. 
And  they  cherish  a  hearty  good  will  to  men ;  and 
because  the  Gospel  breathes  such  a  temper,  they 


80  PRACTICAL     SERMONS. 

rejoiced  at  its  introduction,  and  now  daily  rejoice 
at  the  conversion  of  every  soul,  rescued  from  the 
guilt  and  defilement  of  sin,  and  from  the  dominion 
of  Satan.  "  There  is  joy  in  the  presence  of  the 
angels  of  God,  over  one  sinner  that  repenteth," 

We  see  here,  what  the  temper  of  heaven  is,  and 
what  we  pray  for,  when  we  say,  "  thy  will  be  done 
in  earth  as  it  is  in  heaven. ' '  The  spirit  manifested  by 
this  great  multitude  of  angels,  and  which  pervades 
and  actuates  the  whole  innumerable  company  of 
angels,  is  the  very  spirit  which  should  be  predomi- 
nant among  men.  They  should  all  rejoice  in  the 
glory  of  God,  and  should  breathe  peace  and  good 
will  to  men.  What  a  blessed  change  will  it  be, 
when  all  men,  or  the  most  of  men,  shall  be  actuated 
by  this  spirit!  Perhaps  we  cannot  spend  our  time 
better,  than  by  contemplating  the  connection  be- 
tween the  birth  of  a  Saviour,  and  the  glory  of  God, 
and  also  the  happiness  of  men. 

God  is  glorified  by  every  thing  which  makes  his 
glorious  attributes  more  fully  known.  As  he  is 
absolutely  and  infinitely  perfect,  nothing  can  be 
added  to  his  essential  perfection ;  but  by  means  of 
his  creatures,  his  attributes  may  be  exhibited ;  and 
so  far  as  this  is  done,  God  is  said  to  be  glorified. 
And  reason  and  Scripture  unite  in  teaching,  that 
this  is  the  object  at  which  God  aims  in  all  his 
works  and  dispensations.  There  can  be  no  higher 
or  nobler  object.  And  rational  creatures  should 
make  this  the  supreme  object  of  pursuit  also,  and 
should  glorify  God  in  every  way  possible,  and  with 
all  their  powers.  How  do  the  heavens  declare  the 
glory   of  God?    evidently   by   showing   forth  his 


PRACTICAL     SERMONS.  81 

power,  wisdom  and  goodness.  Thus  also  the  earth 
is  said  to  be  full  of  the  glory  of  God,  because  his 
attributes,  already  mentioned,  are  conspicuously 
displayed  in  every  animal  and  in  every  vegetable ; 
in  the  productions  of  the  earth,  in  the  clouds,  the 
rain,  the  sea,  the  vines,  the  fountains  of  water,  in 
the  light,  the  air,  the  vicissitude  of  day  and  night, 
in  the  varying  seasons,  in  seed  time,  and  harvest — 
in  fact,  every  thing  upon  earth  furnishes  evidence 
of  the  wisdom  and  goodness  of  the  Creator.  But  in 
the  Gospe],,  God  has  given  a  richer  and  fuller  dis- 
play of  his  attributes,  than  in  the  creation.  Here 
his  wisdom  is  very  conspicuous,  in  the  incarnation. 
The  child  that  was  now  born,  was  not  a  common 
child — was  not  a  mere  human  being,  but  though  a 
perfect  man,  was  the  Son  of  God.  In  this  birth 
"the  Word  was  made  flesh;"  "God  was  made 
manifest  in  the  flesh."  Here  we  have  what  may 
be  called  the  depths  of  divine  wisdom; — Deity  uni- 
ted in  personal  subsistence  with  humanity ;  so  that, 
the  same  who  is  the  Son  of  God,  is  also  the  son  of 
man — God-man ;  but  still  so  united,  that  the  per- 
fections of  deity  are  not  communicated  to  the  hu- 
man soul,  nor  the  properties  of  the  human  soul 
transferred  to  the  divine  nature.  By  this  wise  and 
wonderful  constitution  of  the  person  of  Christ,  a 
foundation  is  laid  for  the  salvation  of  sinners,  in 
consistency  with  the  truth  and  justice  of  God. 
Many  suppose,  that  God  can  save  the  sinner  by  a 
mere  act  of  sovereign  power.  As  to  mere  power, 
he  could,  but  where  would  be  his  justice  ?  Where 
would  be  the  honour  of  his  law  ?  To  save  sinners 
without  an  atonement,  would  be  giving  such  an 

11 


82  PRACTICAL     SERMONS. 

exhibition  of  his  character,  as  would  encourage  his 
creatures  to  sin ;  or  at  least,  remove  all  terror  from 
the  prospect  of  doing  evil.  His  opposition  to  sin 
vi^ould  not,  in  that  case,  be  manifest;  and  so  the 
holiness  of  his  character  v^^ould  be  obscured. 
The  difficult  problem  to  be  solved  was,  how  God 
could  be  just,  and  yet  justify  the  ungodly.  It  is 
only  by  a  person  constituted  as  that  of  Jesus  Christ 
is,  that  justice  and  mercy  can  be  reconciled  in  the 
salvation  of  a  sinner.  That  which  is  requisite  is  to 
satisfy  the  law  and  justice  of  God.  Supposing  the 
Ruler  of  the  universe  willing  to  accept  of  a  substi- 
tute— a  thing  which  God  has  made  known  in  the 
revelation  which  he  has  given — here  is  one  perfect- 
ly qualified  to  do  and  suffer  all  that  is  requisite  for 
the  honour  of  God,  and  for  the  salvation  of  the  sin- 
ner. Though  wisdom  is  gloriously  illustrated  in 
the  incarnation ;  love  and  mercy  are  not  less  con- 
spicuous. Indeed,  we  must  consider  love  as  the 
first  mover  in  this  stupendous  plan  of  salvation. 
Wisdom  and  power  are  exerted  to  open  a  way 
in  which  divine  mercy  may  have  a  vent.  Mercy 
cannot  be  exercised  at  the  expense  of  justice.  It  is 
necessary,  therefore,  that  the  plan  contain  a  provi- 
sion for  the  complete  satisfaction  of  justice.  That 
which  would  have  been  pronounced  impossible  by 
any  creature,  however  exalted,  has  been  accom- 
plished by  the  wisdom  of  God.  "  0  the  depth  of 
the  riches  both  of  the  wisdom  and  knowledge  of 
God !"  But,  as  was  intimated,  the  whole  contriv- 
ance was  to  make  a  way  for  the  exercise  of  love 
and  mercy.  In  the  birth  of  a  Saviour,  we  have  the 
brightest  manifestation  of  the  free  love  of  God,  of 


PRACTICAL     SERMONS.  83 

which  we  can  possibly  conceive.  "  God  so  loved 
the  world  as  to  give  his  only  begotten  Son  that 
whosoever  believeth  in  him  should  not  perish,  but 
have  everlasting  life."  "  Herein  is  love,  not  that 
we  loved  God,  but  that  he  loved  us."  "  Behold 
what  manner  of  love  the  Father  hath  bestowed  up- 
on us,  that  we  should  be  called  the  sons  of  God." 
"  God,  who  is  rich  in  mercy,  for  his  great  love 
wherewith  he  loved  us."  "  As  Christ  also  hath 
loved  us  and  given  himself  for  us."  "  That  ye  may 
be  able  to  comprehend  with  all  saints,  what  is  the 
breadth  and  length  and  depth  and  height,  and  to 
know  the  love  of  Christ  which  passeth  knowledge." 
"  Greater  love  hath  no  man  than  this,  that  a  man 
lay  down  his  life  for  his  friends.  But  God  commend- 
eth  his  love  to  us,  in  that  while  we  were  yet  ene- 
mies, Christ  died  for  us." 

That  justice  is  an  essential  attribute  of  God  rea- 
son teaches ;  and  the  same  is  prominently  held  forth 
in  the  Sacred  Scriptures.  Even  in  those  passages 
where  he  reveals  his  name,  as  "  the  Lord,  the  Lord 
God,  merciful  and  gracious,  slow  to  anger,  keeping 
mercy  for  thousands,"  it  is  declared,  "  that  he  will 
in  no  wise  clear  the  guilty."  It  is  unnecessary 
further  to  explain  how  this  attribute  is  gloriously 
illustrated  in  the  advent  of  Christ  and  the  plan  of 
salvation  :  for  we  have  seen  already,  that  the  great 
obstacle  which  stood  in  the  way  of  the  sinner's  sal- 
vation, was  the  inexorable  demands  of  justice,  which 
could  not  be  set  aside  without  satisfaction.  And  it 
has  already  been  shown,  that  the  wisdom  of  the 
plan  consisted  in  its  being  so  contrived  as  fully  to 
satisfy  the  claims  of  justice,  by  satisfying  the  law, 


84  PRACTICAL     SERMONS 

by  the  mediation  of  a  competent  substitute,  or  sure- 
ty. And  that  this  is  not  an  imaginary  device,  of 
man's  invention,  but  God's  revealed  scheme  of 
mercy,  will  be  evident  from  the  citation  of  a  few 
passages  of  Scripture.  "  For  he  who  knew  no  sin 
was  made  sin  for  us,  that  we  might  be  made  the  right- 
eousness of  God  in  him."  "  For  what  the  law 
could  not  do,  in  that  it  was  weak  through  the  flesh, 
God  sending  forth  his  Son,  for  sin — condemned  sin 
in  the  flesh,  that  the  righteousness  of  the  law  might 
be  fulfilled  in  us."  "  But  when  the  fulness  of  time 
was  come,  God  sent  forth  his  Son,  made  of  a  wo- 
man, made  under  the  law,  to  redeem  them  that 
were  under  the  law."  "  For  it  is  written.  Cursed 
is  every  one  that  continueth  not  in  all  things  writ- 
ten in  the  book  of  the  law  to  do  them."  "  Christ 
hath  redeemed  us  from  the  curse  of  the  law,  being 
made  a  curse  for  us."  "  As  by  the  disobedience 
of  one  many  were  made  sinners,  so  by  the  obedi- 
ence of  one  shall  many  be  made  righteous." 

The  truth  and  faithfulness  of  God  are  also  ren- 
dered most  manifest  by  the  birth  of  a  Saviour.  For 
thousands  of  years,  prediction  after  prediction  had 
been  given,  as  proofs  to  support  the  faith  of  the 
people  of  God,  that  a  Messiah,  a  Prophet,  a  Priest, 
like  unto  Melchisedek,  and  a  King  on  mount  Zion, 
should  be  revealed.  The  time  of  his  arrival  had 
been  specified,  in  several  remarkable  prophecies, 
and  the  fulness  of  time  was  come.  According  to 
every  human  prospect,  indeed,  there  seemed  little 
probability  of  the  exact  fulfilment  of  those  predic- 
tions. The  Jewish  nation  had  fallen  under  the 
Roman  yoke,  and  the  family  of  David  were  scatter- 


PRACTICAL     SERMONS.  85 

ed  and  impoverished.  But  God  is  at  no  loss  to  ac- 
complish his  purposes,  and  fulfil  his  own  predic- 
tions. When  Israel  was  in  Egypt,  in  bondage,  the 
time  of  the  promise  drew  nigh,  but  what  appear 
ance  of  a  fulfilment  ?  Yet  on  the  very  day  on  which 
the  four  hundred  and  thirty  years  of  afflictions  pre- 
dicted to  Abraham,  were  expired,  on  that  very  day, 
the  whole  nation  marched  out  of  the  land  of  their 
bondage.  So  when  Daniel's  seventy  weeks  were 
coming  to  an  end,  the  Son  of  David  is  born.  A  holy 
virgin  of  the  family  and  lineage  of  David,  accom- 
panied by  her  espoused  husband,  is  by  the  Providence 
of  God,  brought  from  Nazareth  to  Bethlehem.  And 
see  how  God  overrules  the  hearts  of  kings  to  accom- 
plish his  purposes.  Augustus  Csesar  must  make  a 
decree  requiring  every  family  to  repair  to  its  own 
city,  in  order  to  be  registered.  And  here  Joseph 
and  Mary,  in  their  deep  poverty,  are  found  obeying 
the  imperial  edict ;  and  thus,  God's  word  was  ful- 
filled in  regard  to  Bethlehem.  "  But  thou,  Bethle- 
hem Ephratah,  though  thou  be  little  among  the  thou- 
sands of  Judah  ;  yet  out  of  thee  shall  He  come  forth 
unto  me  that  is  to  be  Ruler  in  Israel."  But  the 
prophecies  not  only  designated  the  Messiah  by  the 
place  of  his  birth  and  his  descent  from  the  family 
of  David,  but  as  one  who  was  to  be  born  of  a  virgin. 
"Behold,"  says  Isaiah,  "a  virgin  shall  conceive 
and  bear  a  son,  and  shall  call  his  name  Immanuel." 
Such  a  thing  as  this  was  never  known  from  the 
foundation  of  the  world ;  but  it  was  literally  fulfill- 
ed in  the  case  of  our  Saviour.  The  evangelist 
Matthew  informs  us,  "  that  the  birth  of  Christ  was 
on  this  wise.     When  as  his  mother  Mary  w^as  es- 


86  PRACTICAL     SERMONS. 

poused  to  Joseph,  before  they  came  together,  she 
was  found  with  child  of  the  Holy  Ghost.  Then 
Joseph  her  husband  being  a  just  man,  and  not  will- 
ing to  make  her  a  public  example,  was  minded  to  put 
her  away  privily.  But  while  he  thought  on  these 
things,  behold  the  angel  of  the  Lord  appeared  unto 
him  in  a  dream,  saying,  "  Joseph,  thou  son  of  Da- 
vid, fear  not  to  take  unto  thee  Mary  thy  wife,  for 
that  which  is  conceived  in  her  is  of  the  Holy  Ghost. 
And  she  shall  bring  forth  a  son,  and  thou  shalt  call 
his  name  Jesus,  for  he  shall  save  his  people  from 
their  sins.  Now  all  this  was  done  that  it  might  be 
fulfilled  which  was  spoken  by  the  prophet,  saying, 
Behold  a  virgin  shall  be  with  child,  and  shall  bring 
forth  a  son,  and  they  shall  call  his  name  Immanuel, 
which  being  interpreted,  is,  God  with  us."  Thus 
God  was  glorified  by  the  birth  of  this  child,  because 
by  this  event,  the  truth  and  faithfulness  of  God 
were  clearly  manifested.  That  the  birth  of  Christ 
was  indicative  of  good  will  to  men  needs  no  further 
proof,  for  we  have  shown  that  the  origin  of  the 
whole  plan  of  salvation  was  love,  and  good  will  is 
only  another  name  for  love  If  God  loved  our 
world,  it  cannot  be  disputed  that  he  exercised  good 
will  toward  men.  And  that  the  tendency  of  the 
gospel  is  to  bring  about  universal  peace  among  men, 
was  stated  in  the  beginning  of  our  discourse ;  but 
it  may  be  proper  and  consistent  with  Scripture 
usage  to  give  a  more  extended  meaning  to  the  word 
peace.  This  is  a  term,  which  when  used  by  Christ 
and  his  apostles,  is  rich  in  import.  It  is  one  of 
those  words  which  are  commonly  used  in  benedic- 
tions.    As  when  Jesus  says,  "  My  peace  I  leave 


PRACTICAL     SERMONS.  87 

with  you,  my  peace  I  give  unto  you."  "  These 
things  have  I  spoken  unto  you  that  ye  might  have 
peace."  "The  fruit  of  the  Spirit  is  love,  joy, 
peace."  So  Paul's  usual  salutation  runs,  "  Grace 
be  unto  you  and  peace  from  God  our  Father  and 
from  our  Lord  Jesus  Christ."  And  he  speaks  of 
"  the  peace  of  God  which  passeth  all  understand- 
ing." Taking  this  word  in  the  most  comprehen- 
sive sense,  it  will  include  three  important  blessings. 
First,  peace  with  God;  in  order  to  which,  his 
wrath  must  be  appeased  by  the  blood  of  Christ. 
This  is  nothing  else  than  that  perfect  reconciliation 
which  is  spoken  of  in  Scripture.  It  is  the  result 
of  our  pardon  and  justification.  "  Being  justified 
by  faith  we  have  peace  with  God  through  our  Lord 
Jesus  Christ."  Peace  with  God  also  includes  the 
slaying  of  the  natural  enmity  of  the  human  heart, 
and  filling  it  with  love.  The  second  blessing  in- 
cluded under  this  word  is,  peace  of  conscience,  and 
tranquillity  and  harmony  in  the  exercise  of  the  de- 
sires and  affections  of  the  mind.  Sin  has  produced 
direful  disorder  in  the  exercise  of  the  human 
powers.  Grace  restores  peace  and  harmony;  and 
the  conscience  of  the  sinner,  though  it  ihay  sleep, 
though  it  may  be  seared,  yet  never  enjoys  a  solid 
peace,  until  sprinkled  with  the  blood  of  atonement. 
This  is  the  only  balm  which  can  remove  the  pain 
of  a  wounded  spirit.  The  third  blessing  is  peace 
with  our  fellow  men.  Christians  must,  from  the 
nature  of  the  doctrines  which  tney  believe,  and 
from  the  dispositions  with  which  they  are  inspired, 
be  men  of  peace.  Their  rule  is,  as  far  as  in  them 
lies,  to  live  peaceably  with  all  men.     And  they  are 


88  PRACTICAL     SERMONS. 

ever  found  to  be  peace-makers.  Nothing  more  is 
necessary  to  produce  universal  peace,  than  the 
general  prevalence  of  the  gospel. 

We  may  bring  this  discourse  to  a  close  by  a  few 
reflections : 

1.  It  is  delightful  to  the  pious  mind  to  know, 
that  although  there  are  so  few  in  this  world  who 
engage  sincerely  in  the  worship  of  their  Creator; 
and  although  by  most  his  authority  is  despised,  and 
his  law  trodden  under  foot;  yet  there  is  a  world, 
peopled  by  an  innumerable  company  of  beings  far 
more  exalted  than  man,  where  all,  without  excep- 
tion, esteem  it  their  highest  honour  and  greatest 
felicity  to  be  constantly  employed  in  the  high 
praises  of  God,  and  in  executing  his  commands. 
It  is  probable,  that  while  multitudes  are  employed 
in  ascribing  praise  and  glory  to  God,  others  are 
sent  as  messengers  to  declare  the  will  of  God,  and 
as  ministering  servants,  to  minister  unto,  and  exer- 
cise a  guardianship  over,  the  people  of  God,  and 
that,  in  both  these  services,  they  take  their  turns; 
so  that  all  enjoy  the  high  privilege  of  joining  in  the 
grand  concert  of  praise  around  the  throne;  and  all 
in  their  turn  are  required  to  execute  the  divine  will 
as  angels  or  messengers. 

2.  How  pleasing  is  the  thought  that  these  celestial 
beings  are  lovers  of  men,  and  take  a  lively  interest 
in  all  our  concerns ;  especially,  that  they  are  deeply 
interested  in  all  that  relates  to  the  salvation  of  God's 
elect,  and  cheerfully  condescend  to  attend  on  such 
to  guard  them  from  evil,  and  to  help  them  in  ways 
unknown  to  us. 

3.  But  the  service  which  angels  can  render  to  us 


PRACTICAL     SERMONS.  89 

is  small,  compared  with  the  work  of  redemption 
wrought  by  the  Son  of  God.  What  measure  can 
be  assigned  to  the  gratitude  due  for  the  birth  of  a 
Saviour  ?  And  although  this  glorious  event  occur- 
red above  eighteen  centuries  since;  yet  its  import- 
ance is  not  in  the  least  diminished.  The  blessed 
effects  of  the  incarnation  are  as  great  now,  as  they 
ever  were.  Christ,-  who  was  born  in  Bethlehem,  is 
as  mighty  to  save  now,  as  when  he  died :  his  pre- 
cious blood  shall  never  lose  its  power.  And  we 
may  have  as  free  access  to  the  Redeemer  now,  as 
his  immediate  disciples  had.  Faith  does  not  require 
a  visible  Saviour  for  its  object;  but  the  blessing  is 
rather  on  those  who  have  not  seen,  and  yet  believed. 

4.  Let  us  endeavour  to  imbibe  the  Spirit  which 
animated  this  multitude  of  the  heavenly  host,  and 
make  it  our  constant  aim  to  give  glory  to  God  in 
the  highest,  to  seek  the  peace  of  the  world,  and  to 
exercise  good-will  to  men.  Let  us  remember,  that 
we  are  not  our  own,  but  bought  with  a  price,  and 
that  we  should,  therefore,  glorify  God  with  our 
bodies  and  spirits,  which  are  his.  Whether  we  eat 
or  drink,  or  whatever  we  do,  we  should  glorify  God ; 
and  should  let  our  light  so  shine,  that  others  seeing 
our  good  works,  should  be  led  to  glorify  our  Father 
in  heaven. 

Let  us  remember,  that  time  is  short;  that  our 
opportunities  of  glorifying  God  in  this  world  will 
soon  be  past.  Work  then  while  it  is  called  to- 
day, for  the  night  cometh  on  apace  when  no  man 
can  work. 

5.  The  lively  remembrance  of  the  Saviour's  birth 
should  not  be  confined  to  any  certain  day  in  the 

12 


90  PRACTICAL     SERMONS. 

year,  but  should  call  forth  our  gratitude  and  praise, 
every  day.  We  read  nothing  in  the  New  Testa- 
ment of  setting  apart  one  particular  day  for  the 
celebration  of  this  great  event.  The  minds  of  the 
apostles  and  primitive  disciples,  were  so  imbued 
with  the  spirit  of  the  gospel,  that  they  appear  to 
have  disregarded  those  external  circumstances  and 
associations,  which  have  since  so  greatly  occupied 
the  thoughts  of  men.  We  never  find  the  apostles, 
when  at  Jerusalem,  visiting  holy  places,  or  seeking 
after  relics.  No  allusion  to  any  such  thing  is  found 
in  the  pages  of  the  New  Testament.  And  yet,  if 
we  had  been  informed  of  the  precise  time  of  our 
Saviour's  birth,  there  would  be  no  harm  in  paying 
attention  to  this  anniversary,  without  superstition. 
But  the  day  of  the  year  in  which  Christ  was  born, 
is  utterly  uncertain ;  and  never  can  be  ascertained 
without  divine  revelation. 


SERMON  VII. 


Christ's  gift  op  himself  for  our  redemption. 


Who  gave  himself  for  us  that  he  might  redeem  us  from  all  iniquity. — 
Titus  ii.  14. 


That  Jesus  Christ  is  the  person  here  spoken  of,  is 
perfectly  evident :  but  what  the  true  character  of 
Jesus  Christ  is,  is  a  point  disputed,  and  one  of 
unspeakable  importance.  No  greater  difference 
of  opinion  can  exist,  than  whether  our  Saviour  is  a 
mere  man,  or  the  mighty  God.  As  we  embrace 
the  one  or  the  other  of  these  opinions,  our  whole 
system  of  doctrines  will  be  modified.  Accordingly, 
it  is  found,  that  all  who  deny  the  deity  of  Christ, 
reject  all  the  fundamental  truths  of  the  Christian 
religion.  The  divinity  of  Christ  being  a  funda- 
mental doctrine,  we  find  the  proofs  of  it  every  where 
scattered  through  the  Scriptures. 

In  the  context  we  have  a  proof  of  the  doctrine  of 
the  most  convincing  kind.  In  the  verse  preceding 
our  text,  the  apostle  Paul,  under  the  inspiration 
of  the  Spirit,  says,  "  Looking  for  that  blessed  hope, 
and  the  glorious  appearing  of  the  great  God,  and 
our  Saviour  Jesus  Christ;  who  gave  himself  for 
us,"   &c.      Now,  the  point  to  be  determined  is, 

91 


92  PRACTICAL     SERMONS. 

whether  by  the  terms  "  the  great  God  and  our  Saviour 
Jesus  Christ,"  two  persons  are  intended  or  only  one. 
If  the  former,  then  this  text  furnishes  no  evidence 
of  our  doctrine ;  but  if  both  appellations  belong  to 
one  person,  then  the  doctrine  of  Christ's  supreme 
Deity  is  taught  in  the  very  strongest  terms.  In 
our  version,  there  exists  some  ambiguity,  which 
does  not  appear  in  the  original ;  for  according  to  the 
established  rules  of  construction  in  the  Greek 
tongue,  where  two  nouns  are  connected  by  a  copu- 
lative, and  the  first  has  the  article  prefixed,  and  the 
other  is  without  it,  both  must  be  referred  to  the 
same  person  or  thing.  That  is  the  fact  in  this 
case.  Therefore,  the  Saviour,  Jesus  Christ,  is  the 
great  God.  Ambiguity  would  be  removed  and  the 
true  meaning  given,  if  for  "  and"  we  substitute 
"even."  Then  it  will  read,  "the  great  God  even 
our  Saviour  Jesus  Christ." 

And  the  same  doctrine  seems  to  be  clearly  indi- 
cated by  comparing  the  third  and  fourth  verses  of 
the  third  chapter  of  this  epistle ;  for  in  the  former, 
God  is  called  our  Saviour,  and  in  the  latter,  "  the 
Lord  Jesus  Christ  our  Saviour,"  is  the  form  of 
expression.  We  can  hardly  avoid  the  conclusion, 
that  in  both  verses,  the  same  person  is  called  Saviour 
Moreover,  the  word  appearing  is  never  used  in 
reference  to  the  Father,  whom  no  man  hath  seen  or 
can  see,  but  constantly  in  relation  to  the  second 
Person,  who  was  manifest  in  the  flesh. 

Having  ascertained  the  character  of  the  person 
spoken  of  in  our  text,  we  are  prepared  to  consider 
the  gift  which  he  is  said  to  have  made,  and  the  end 
which  he  had  in  view  in  making  it:  "Who  gave 


PRACTICAL     SERMONS.  93 

himself  for  us,  that  he  might  redeem  us  from  all 
iniquity." 

The  value  of  a  gift  may  be  estimated  by  several 
considerations,  to  which  your  attention  is  earnestly 
requested. 

1.  From  the  dignity  of  the  person  by  whom  it  is 
bestowed.  A  ring  or  medal  from  a  king  or  queen, 
or  from  some  other  royal  personage,  is  appreciated, 
not  so  much  by  the  intrinsic  value  of  the  gift  itself, 
as  by  the  condescension  manifested  by  an  exalted 
personage  towards  one  in  an  inferior  condition. 
But  what  is  the  disparity  between  a  king  and  the 
meanest  of  his  subjects,  compared  with  that  which 
exists  between  the  infinite  God  and  the  greatest  of 
his  creatures  ?  That  this  august  Being  should  with 
any  favour  regard  such  creatures  as  sinners  of  the 
human  race,  is  indeed  wonderful.  As  sings  the 
royal  Psalmist,  "When  I  consider  thy  heavens,  the 
work  of  thy  fingers;  the  moon  and  the  stars  which 
thou  hast  ordained ;  what  is  man,  that  thou  art  mind 
ful  of  him  ?  and  the  son  of  man,  that  thou  visitest 
him?"  A  gift  from  such  a  Being  to  such  an 
unworthy  creature,  deserves  to  be  appreciated  very 
highly. 

2.  Another  consideration  proper  to  be  taken  into 
view,  in  estimating  the  value  of  a  gift  is,  the  sacri- 
fice at  which  it  is  made ;  or  what  it  costs  the  donor. 
God  gave  us  existence  by  a  single  act  of  his  will, 
by  the  mere  word  of  his  power,  and  bestows  upon 
us  the  bounties  of  his  providence,  without  any 
sacrifice ;  for  giving  does  not  impoverish  him.  But 
in  man's  redemption  it  was  necessary  that  God 
should  give  his  own  Son.     It  is  written,  that  "  He 


94  PRACTICAL     SERMONS. 

spared  not  his  own  Son,  but  gave  him  np  for  us 
all."  And  of  the  Son  it  is  said,  "  He  loved  ns,  and 
gave  himself  for  us,  an  offering  and  a  sweet  smelling 
sacrifice  unto  God."  No  man  can  give  a  greater 
gift  than  his  own  life.  And  this  is  a  gift  scarcely 
to  be  expected  from  men.  "  Scarcely  for  a  right- 
eous man  will  one  die."  But  death  may  be 
endured  in  very  diiferent  circumstances.  Some- 
times it  is  honourable,  and  attended  with  inconsid- 
erable pain ;  but  the  death  of  Christ  was  both  igno- 
minious and  excruciating.  He  died  as  a  criminal. 
His  death  was  accursed.  He  suffered  with  the  vilest 
malefactors,  that  the  impression  might  be  made  on 
the  public  mind,  that  he  was  of  the  same  character. 
A  seditious  murderer  was  preferred  before  him.  He 
died  on  the  cross,  a  kind  of  punishment  inflicted 
on  none  but  slaves  and  the  vilest  malefactors.  The 
sufferings  of  the  Son  of  God  were  protracted  through 
many  hours,  and  were  endured  under  cruel  mockery 
from  men,  and  under  the  frowns  of  the  Almighty 
Father.  Indeed,  his  whole  life  was  a  kind  of 
extended  martyrdom,  for  from  the  beginning,  "  He 
was  a  man  of  sorrows,  and  acquainted  with  grief" 

3.  Next,  let  us  endeavour  to  estimate  the  value 
of  the  gift  itself  The  text  says,  "  He  gave  himself 
for  us."  This  was  the  greatest  gift  which  could 
possibly  be  made :  heaven  itself  could  furnish 
nothing  more  valuable  than  the  Son  of  God.  And 
a  second  gift  equal  to  it  could  not  be  made.  It  is 
seldom  that  men  in  bestowing  gifts,  are  willing  to 
give  themselves.  This  is  not  a  theme  for  declama- 
tion; but  rather  for  devout  and  silent  wonder. 
Nothing  more  astonishing  can  possibly  be  conceived, 


PRACTICAL     SERMONS.  95 

than  that  the  prince  of  life  should  consent  to  die 
for  sinners.  Angels  must  have  been  astounded  at 
the  mysterious  spectacle.  The  sun  refused  to  look 
upon  it,  and  withdrew  his  rays  for  several  hours  at 
mid-day.  The  earth  trembled,  and  the  rocks  were 
rent,  and  the  veil  of  the  temple,  which  concealed 
the  most  holy  place,  was  rent  in  twain  from  the  top 
to  the  bottom ;  and  the  place  which  for  ages  had 
been  too  sacred  for  the  eyes  of  men,  was  now 
exposed  to  the  gaze  of  all.  What  Christ  endured 
in  giving  himself  for  us,  no  tongue  can  tell,  nor 
heart  conceive. 

4.  But  after  all,  that  which  chiefly  enhances  the 
value  of  a  gift  is  the  motive  which  impelled  the 
donor  to  bestow  it. 

Now,  that  motive  which  above  every  other,  stamps 
a  value  on  a  gift,  is  love.  Love  may  be  truly  said 
to  be  the  most  excellent  thing  in  the  universe.  It 
is  that  which  gives  worth  to  every  thing  else.  The 
love  of  rational  creatures  toward  others  is  the  most 
valuable  thing  which  they  have  it  in  their  power  to 
bestow.  And  the  richest  possession  which  any 
creature  is  capable  of  receiving,  is  the  love  of  God. 
As  God  is  possessed  of  infinite  excellence,  he  must 
be  a  God  of  love.  God  loves  all  his  obedient 
creatures,  and  his  goodness,  which  is  but  another 
name  for  his  love,  renders  them  happy,  according 
to  their  respective  capacities.  Such  love  as  this  is 
continually  manifested  in  all  the  laws  by  which  the 
natural  world  is  governed,  and  particularly  by  the 
constitutions  of  all  sensitive  beings,  and  the  pro- 
vision which  is  made  for  their  comfort.  But  in  the 
gospel  we  have  a  new  view  of  this  attribute  of  the 


96  PRACTICAL     SERMONS. 

divine  nature;  it  is  the  love  of  God  to  sinners, 
and  the  wonderful  provision  for  their  redemption. 
"  God  so  loved  the  world,  that  he  gave  his  only 
begotten  Son,  that  whosoever  belie veth  in  him 
should  not  perish,  but  have  everlasting  life." 

There  is  something  inexplicable  in  this  whole 
subject.  Among  men  there  must  be  something 
amiable  in  the  object  beloved;  but  God  fixed  his 
love  on  sinners,  in  whom  there  was  no  good  thing. 
And  it  could  not  be  merely  because  they  were 
creatures,  for  then  sinning  angels  would  have  been 
loved  as  well  as  men  and  before  them;  but  they 
were  not.  And  the  same  mystery  hangs  over 
another  part  of  divine  revelation.  It  is  that  the 
love  of  God  is  not  exercised  indiscriminately  toward 
all  the  human  race,  but  is  specially  directed  to  a 
chosen  people,  who  by  nature  are  no  better  than 
others.  Much  goodness,  in  the  dispensations  of 
Providence,^s  manifested  to  the  whole  human  race ; 
but  the  unspeakable  gift  of  which  we  have  been 
treating,  is  intended  for  the  redemption  of  the  elect ; 
on  whose  behalf  the  Father  and  the  Son,  with  the 
concurrence  of  the  Holy  Spirit,  entered  into  a 
covenant  of  peace :  which  covenant  is  the  foundation 
of  the  gospel,  with  all  its  privileges  and  ordinances. 
But  if  it  be  inquired,  what  induced  the  adorable 
Trinity  to  enter  into  such  an  engagement,  and  to 
devise  a  plan  of  redemption  for  the  recovery  of  the 
chosen  race,  no  other  answer  can  be  given,  than 
that  it  was  love,  unparalleled,  incomprehensible 
love !  This  was  the  rich  and  deep  fountain  from 
which  all  spiritual  saving  blessings  flow :  "  Who 
loved  us,  and  gave  himself  for  us :"  "  Not  that  we 


PRACTICAL     SERMONS.  97 

loved  God,  but  that  he  loved  us,  and  sent  his  Son 
to  be  the  propitiation  for  our  sins."  The  wonder- 
ful and  mysterious  nature  of  this  subject  should  not 
prevent  our  frequent  meditation  on  it;  nor  does  its 
incomprehensible  nature  hinder,  but  rather  promote 
our  adoration  of  the  Triune  Jehovah.  The  human 
mind  is  constituted  by  the  Creator,  so  as  to  experi- 
ence a  sublime  delight  in  the  contemplation  of  an 
infinite  object.  That  which  we  can  clearly  compre- 
hend, must  appear  too  small  to  be  an  object  of 
worship  and  adoration.  The  soul  is  not  satisfied 
with  finite  things,  it  aspires  to  something  higher 
and  nobler.  From  this  we  may  infer,  that  the  soul 
of  man  was  formed  for  the  adoration  of  an  infinite 
Being. 

There  is  a  delightful  passage  in  Paul's  epistle  to 
the  Ephesians  on  the  incomprehensible  nature  of 
the  love  of  Christ.  "  That  he  would  grant  you, 
according  to  the  riches  of  his  glory,  to  be  strength- 
ened with  might  by  his  Spirit;  that  Christ  may 
dwell  in  your  hearts  by  faith;  that  ye,  being  rooted 
and  grounded  in  love,  may  be  able  to  comprehend 
with  all  saints,  what  is  the  breadth  and  length,  and 
depth  and  height;  and  to  know  the  love  of  Christ, 
which  passeth  knowledge,  that  ye  might  be  filled 
with  the  fulness  of  God."  Although  the  pious  soul 
ardently  desires  to  comprehend  this  love,  yet  as  it 
must  for  ever  "pass  knowledge,"  it  would  per- 
haps have  been  better  in  our  version,  to  say,  "  that 
ye  may  be  able  to  apprehend ;^^  for  the  original  will 
bear  this  translation,  and  it  would  remove  the 
appearance  of  contradiction. 

5.  The  excellency  of  this  gift  will  also  be  mani- 

13 


98  PRACTICAL     SERMONS. 

fest  from  the  benefit  whicli  accompanies  it.  Man 
was  placed  in  a  very  necessitous  condition.  He 
had  fallen  into  a  state  of  sin  and  misery,  from  which 
he  could  not  deliver  himself;  nor  was  it  in  the 
power  of  any  creature  to  afford  him  any  effectual 
relief  He  was  bound  by  a  holy  law  to  suffer  a 
dreadful  penalty,  which  could  not  be  set  aside, 
unless  an  adequate  atonement  should  be  made. 
And  even  if  this  penalty  were  removed,  he  was 
rendered  incapable  of  the  enjoyment  of  true  happi- 
ness, by  reason  of  the  inherent  disorder  of  his 
nature;  sin  having  infected  all  the  faculties  of  his 
soul,  so  that  nothing  truly  good  is  found  in  any  of 
the  children  of  Adam,  in  their  natural  state. 

Men  are  considered  in  Holy  Scripture,  as  in 
bondage,  under  the  slavery  of  sin,  and  subject  to 
the  tyranny  of  Satan.  From  this  state  of  thraldom, 
they  can  be  delivered  only  by  an  almighty  Redeemer. 
But  power  alone  is  not  adequate  to  the  work  of 
redemption.  A  price — a  ransom  sufficient  to  satis- 
fy divine  justice  must  be  paid.  Silver  and  gold, 
and  all  earthly  treasures  avail  nothing  in  the 
redemption  of  the  soul.  Blood  must  be  shed,  and 
life  sacrificed.  But  no  blood  of  lambs  and  bullocks 
can  answer  the  purpose;  such  blood  was  shed  in 
profusion  for  many  ages,  but  could  not  take  away 
the  guilt  of  one  sin.  It  answered  to  represent, 
typically,  and  in  lively  figure,  the  atonement  neces- 
sary, and  which  God  had  determined  should  be 
made.  Neither  would  the  blood  of  prophets  and 
martyrs  serve  as  an  adequate  atonement.  The 
blood  shed  and  the  life  given,  must  be  divine.  But 
how  can  this  be  ?     The  eternal  Son  of  God  offers 


PRACTICAL     SERMONS.  99 

himself  to  be  the  Redeemer,  and  to  pay  the  price 
required.  "  Lo,  I  come,"  says  he,  "  in  the  volume 
of  the  book  it  is  written  of  me,  to  do  thy  will,  O 
God  :  by  which  will  we  are  sanctified,  through  the 
oifering  of  the  body  of  Jesus  Christ  once  for  all." 
"  By  one  offering  he  hath  perfected  for  ever  them 
that  are  sanctified." 

"  Christ  our  passover  is  sacrificed  for  us."  He 
was  named  Jesus  because  he  should  save  his 
people  from  their  sins.  "  Who  gave  himself  for  us, 
that  he  might  redeem  us  from  all  iniquity,  and 
purify  to  himself  a  peculiar  people,  zealous  of 
good  works."  Salvation  from  sin  is  the  great  object 
of  the  sacrifice  of  the  cross.  "  Without  the  shedding 
of  blood  there  was  no  remission."  The  removal 
of  the  punishment  of  sin  was  the  direct  object  of 
the  sacrifice  of  Christ,  when  he  gave  himself  for  us, 
and  made  his  soul  an  offering  for  sin.  But  deliver- 
ance from  guilt  is  not  the  whole  of  redemption. 
Sin  is  not  only  a  crime  which  exposes  to  punish- 
ment, but  a  disease  which  disorders  the  whole  soul, 
and  renders  it  unfit  for  the  service  of  God,  and 
entirely  incapable  of  the  enjoyment  of  the  happi- 
ness of  heaven.  Redemption,  therefore,  delivers 
from  the  defilement  of  sin.  This  is  effected  by  the 
operation  of  the  Holy  Spirit,  in  the  regeneration 
and  sanctification  of  the  soul.  This  work  of  reno- 
vation is  carried  on  by  appropriate  means,  especially 
by  the  word,  during  the  whole  period  of  the  Chris- 
tian's pilgrimage.  And  when  the  soul  is  separated 
from  the  body,  and  enters  into  the  eternal  world, 
w^e  believe,  that  it  will  at  once  be  delivered  from 
all  iniquity.     Although  this  renovation  was  not  the 


100  PRACTICAL     SERMONS. 

direct  object  of  the  atonement;  yet  this  sacrifice 
was  necessary  to  be  made,  before  the  Holy  Spirit 
could  be  sent  to  renew  the  depraved  nature  of  man. 
The  relation  in  w^hich  the  sinner  stood  to  the  law, 
as  a  justly  condemned  criminal,  rendered  it  alto- 
gether unsuitable  that  he  should  be  visited  by  this 
divine  Agent. 

And  it  may  properly  be  observed  here,  that  as 
the  work  of  sanctification  is  carried  on  by  the  truth, 
perceived  by  the  enlightened  soul;  so,  no  view  of 
truth  is  so  important  and  efficacious  in  producing 
holy  affections  in  the  believer,  as  the  sacrifice  of 
Christ  on  the  cross.  It  is  the  wisdom  and  power 
of  God  to  every  one  that  belie veth. 

When  the  chosen  people  of  God  are  freed  from 
all  their  sins,  they  will  be  presented  by  their 
Redeemer,  before  the  presence  of  his  Father,  "  with- 
out spot  or  wrinkle,  or  any  such  thing."  For 
having  begun  this  good  work,  he  will  not  aban- 
don it,  but  will  carry  it  on  to  the  day  of  redemption. 
None  of  those  for  whom  he  gave  himself  can  possi- 
bly fail  of  salvation.  He  is  the  surety  of  all  such, 
and  bears  their  names  on  his  breast,  as  he  stands 
pleading  as  their  Intercessor;  for  "he  is  able  to- 
save  to  the  uttermost  all  who  come  unto  God  by 
him ;  seeing  he  ever  liveth  to  make  intercession  for 
them."  By  giving  himself  unto  death,  he  has  paid 
a  sufficient  ransom  for  them,  and  has  redeemed 
them  from  all  iniquity,  and  purchased  them  as  a 
peculiar  people  for  himself  And  none  shall  be 
able  to  pluck  these  redeemed  ones  from  his  hand. 
These  are  the  sheep  for  whom  the  great  Shepherd 
laid  down  his  life.     But,  as  the  work  of  sanctifica- 


PRACTICAL     SERMONS.  101 

tion  is  carried  on  by  the  use  of  means,  the  active 
diligence  of  the  soul  in  the  use  of  them  is  requisite. 
The  Spirit  works  by  setting  the  soul  to  work.  We 
are  commanded,  therefore,  "to  work  out  our  salva- 
tion with  fear  and  trembling,  because  God  worketh 
in  us  both  to  will  and  to  do,  of  his  own  good  plea- 
sure." Hence,  the  Scriptures  are  full  of  earnest 
exhortations  to  Christians,  to  let  their  light  shine ; 
to  cleanse  themselves  from  all  filthiness  of  flesh  and 
spirit;  and  to  perfect  holiness  in  the  fear  of  God. 

The  sanctification  of  his  people  is  the  great  end 
of  the  whole  mediatorial  scheme.  God  was  able, 
at  once,  by  his  power,  to  render  them  perfect  in 
holiness.  But  it  was  consistent  neither  with  his 
justice,  his  truth,  nor  his  wisdom,  to  suffer  sin  to  go 
unpunished.  God  is  known  to  his  intelligent 
creatures  by  his  acts  and  dispensations.  If  he 
were  to  treat  the  transgressor  as  the  obedient  sub- 
ject, it  might  be  inferred,  that  he  entertained  no 
abhorrence  of  iniquity.  It  was  necessary,  therefore, 
that  the  sinner  should  not  be  taken  into  favour,  and 
renewed  again  in  the  image  of  God,  unless  a  satis- 
factory atonement  was  made.  For  God  must  show 
himself  just,  while  he  justifies  the  sinner. 

This  redemption  from  all  iniquity,  is  not  accom- 
plished suddenly,  but  for  wise  reasons,  the  redeemed 
soul,  after  its  justification  and  regeneration,  (which 
two  benefits  are  contemporaneous,)  is  not  taken  to 
heaven  at  once,  but  left  in  this  world,  exposed  to 
various  temptations,  and  in  a  state  of  imperfection; 
so  that  no  man  can  truly  say,  "  I  am  free  from  all 
sin."  The  inbred  corruptions  of  the  heart  are  per- 
mitted to  vex  the  Christian,  and  sometimes  to  over- 


102  PRACTICAL     SERMONS. 

come  him.  A  perpetual  conflict  is  kept  up  between 
the  flesh  and  spirit;  that  is,  between  the  renovated 
nature,  and  the  remaining  corruptions  which  are 
opposed  to  holiness. 

But  this  work,  though  imperfect  in  all  during 
this  life,  yet  is  progressive.  Believers  die  daily 
more  and  more  unto  sin,  and  live  unto  righteous- 
ness. Their  growth  in  grace  too,  is  connected  with 
their  own  diligent  efforts.  By  an  increase  of 
knowledge  and  of  faith,  they  attain  to  much  higher 
degrees  of  holiness,  than  they  possessed  at  the  time 
of  their  conversion.  One  reason  of  this  part  of  the 
economy  of  salvation,  is,  that  they  who  are  redeemed 
from  sin,  may  more  thoroughly  understand  the 
great  evil  of  sin,  and  the  utter  inability  of  man  to 
extirpate  it  from  his  nature ;  so  that  he  is  more  and 
more  convinced  that  his  salvation  is  all  of  grace. 
And  by  being  thus  left  to  struggle  with  evil,  he 
comes  to  know  experimentally,  the  unchanging  love 
and  faithfulness  of  a  covenant-keeping  God.  In 
heaven  the  gratitude  of  the  saints  will  be  greater, 
in  consequence  of  their  severe  trials  and  temptations 
in  their  pilgrimage  on  earth.  When  they  lay  aside 
their  clay  tabernacles,  and  are  admitted  into  the 
presence  of  their  Saviour,  they  shall  be  free  from 
all  sin.  This  completion  of  the  work  of  sanctifica- 
tion  is  not  produced  by  death,  as  some  seem  to 
suppose,  but  by  the  same  divine  Agent,  who  com- 
menced the  work.  Then  will  the  Saviour  redeem 
his  chosen  people  from  all  iniquity. 

This  subject  furnishes  matter  for  many  interest- 
ing reflections,  a  few  of  which  shall  now  claim 
our  attention. 


PRACTICAL     SERMONS.  103 

1.  How  glorious  is  redeeming  love  and  saving 
grace!  ''  God  so  loved  the  world,  that  he  gave  his 
only  begotten  Son,  that  whosoever  believeth  on  him, 
should  not  perish,  but  have  everlasting  life."  How 
wonderful,  that  the  great  God  our  Saviour  should 
give  himself  for  us !  Angels  may  well  be  astonished, 
and  stoop  from  their  exalted  thrones  to  contemplate 
this  grace,  so  rich  and  so  unsearchable !  And  what 
renders  this  grace  the  more  surprising  is,  that  it 
passed  by  sinning  angels  —  beings  of  a  nobler 
nature  than  man's,  and  was  freely  extended  to  our 
inferior  nature.  For  this  discrimination,  men  have 
endeavoured  to  account;  but  their  reasons  are  futile. 
It  is  one  of  the  unsearchable  things  which  are  hid- 
den in  the  depths  of  the  infinite  mind  of  God.  The 
same  inscrutable  nature  belongs  to  the  electing  love 
of  God,  by  which,  while  one  is  taken,  another  is 
left.  "  0  the  depth,  both  of  the  wisdom  and 
knowledge  of  God  !  his  ways  are  past  finding  out." 
The  only  reason  which  he  assigns  for  this  discrimi- 
nation is,  the  "good  pleasure  of  his  will."  "  Even 
so.  Father,  for  so  it  seemed  good  in  thy  sight. 
He  has  mercy  on  whom  he  will  have  mercy,  and 
whom  he  will  he  hardeneth."  But  in  all  this, 
God  is  perfectly  just.  He  will  punish  no  one  who 
does  not  deserve  it.  And  as  a  Sovereign,  he  has  a 
perfect  right  to  do  what  he  will  with  his  own.  No 
sinner  has  any  claim  upon  his  grace,  and  if  he  leaves 
some  to  their  own  chosen  ways,  and  renders  to 
them,  according  to  the  fruit  of  their  own  doings, 
they  have  no  reason  for  complaint. 

2.  The  work  of  redemption  is  God's  most  glori- 
ous work.     Creation  sprung  up  at  the  word  of  his 


104  PRACTICAL     SERMONS. 

power,  but  redemption  required  a  sacrifice,  the 
richest  and  greatest  that  could  be  made ;  a  sacrifice 
which  no  creature  could  offer;  a  ransom  not  of 
silver  and  gold,  but  of  blood — of  blood  divine,  God 
must  become  manifest  in  the  flesh.  The  God-man 
must  make  atonement  for  sin  by  giving  himself — 
by  giving  himself  to  death — to  the  accursed  death 
of  the  cross !  O  what  wonders  cluster  around  the 
cross !  God  forbid,  that  we  should  glory,  save  in 
the  cross  of  Christ. 

3.  The  redeemed  of  the  Lord  should  be  careful 
to  carry  out  the  Kedeemer's  holy  purpose,  by 
departing  from  all  iniquity.  God  is  holy,  and  they 
should  be  holy  too.  Christ  came  not  to  be  the 
minister  of  sin.  His  name  was  called  Jesus, 
because  he  saves  his  people  from  their  sins.  Until 
we  are  delivered  from  our  sins,  we  are  not  saved. 
Vain,  therefore,  is  the  dream  of  the  antinomian,  that 
Christ  has  purchased  for  him  a  liberty  of  sinning; 
or  that  he  can  be  saved  in  his  sins.  For  without 
holiness  none  shall  see  the  Lord.  "And  the  great 
God,  the  Saviour,  gave  himself  for  us,  that  he  might 
redeem  us  from  all  iniquity,  and  purify  to  himself 
a  peculiar  people  zealous  of  good  works." 

4.  As  it  is  impossible  for  the  redeemed  to  make 
any  adequate  return  for  such  a  glorious  and  inesti- 
mable gift,  our  gratitude  should  be  fervent  and  con- 
stant. Gratitude  is,  therefore,  the  chief  duty  of 
redeemed  souls.  And  this  feeling  should  lead  those 
who  have  been  redeemed  at  such  a  price,  and  by 
such  a  sacrifice,  to  express  their  sense  of  obligation 
in  unceasing  praises,  and  in  acts  of  obedience  to 
the  will  of  God.     The  habitual  outgoing  of  the 


PRACTICAL     SERMONS.  105 

heart  should  be,  "  thanks  be  to  God  for  his  unspeak- 
able gift."  We  are  exhorted  evermore  to  give 
thanks;  and  surely  there  is  no  subject  of  thanks- 
giving comparable  to  redemption.  And  the  song 
of  praise  for  redeeming  love,  which  is  commenced 
in  the  church  on  earth,  will  not  be  terminated  at 
death.  No !  Then  it  will  be  raised  to  more  perfect 
and.  elevated  strains,  when  they  shall  be  present 
with  the  Lord,  and  see  him  in  his  glory,  and  when 
they  shall  no  more  see  him  darkly  as  through  a 
glass,  but  "  face  to  face,"  "  and  shall  know  as  they 
are  known."  When  all  the  ransomed  children  of 
God,  shall  be  gathered  together  from  every  region 
under  heaven,  and  shall  sit  down  in  the  kingdom 
of  heaven,  with  Abraham,  Isaac,  and  Jacob,  and 
shall  surround  the  throne  of  God  and  the  Lamb, 
their  song  shall  ever  be,  "To  him  who  loved  us, 

AND  WASHED  US  FROM  OUR  SINS  IN  HIS  OWN  BLOOD." 


14 


SERMON   VIII. 


THE   NEW   CREATION. 


For  in  Christ  Jesus,  neither  circumcision  availeth  any  thing,  nor 
uncircimicision,  but  a  new  creature. — Gal.  vi.  15. 


The  first  dispute  which  disturbed  the  peace  of  the 
Christian  Church  related  to  the  point,  whether 
converts  from  the  Gentiles  were  under  obligation 
to  observe  the  ceremonies  of  the  law  of  Moses.  It 
was  then  assumed  as  an  admitted  principle,  that 
the  Jewish  proselytes  should  continue  to  render 
obedience  to  this  law,  as  before.  The  controversy, 
therefore,  had  relation  only  to  such  as  were  noAv 
initiated  into  the  Christian  Church  from  among  the 
Gentiles.  When  proselytes  had  been  received  into 
the  Jewish  Church,  it  was  always  required  that 
they  should  be  circumcised,  and  also  their  children ; 
and  these  Judaizers,  who  troubled  the  primitive 
churches,  believing  that  all  the  precepts  of  the 
ceremonial  law  were  of  porpetual  obligation,  insisted 
on  the  necessity  of  requiring  obedience  to  this  law 
from  all  Gentile  converts.  And  not  only  so,  but 
they  taught  that  such  observance  was  essential  to 
salvation,  and  thus  changed  the  very  nature  of  the 
gospel,  making  salvation  to  depend  on  external 
106 


PRACTICAL     SERMONS.  10^ 

works.  The  Galatian  churches,  which  had  been 
gathered  by  the  labours  of  Paul,  were  not  only 
troubled  with  these  false  teachers,  but  had  been 
seduced  by  them  from  the  simplicity  of  the  gospel ; 
and  had  adopted  another  system,  whicji  Paul 
denounces  as  subversive  of  the  gospel,  and  anathe- 
matizes anv  one,  even  if  he  were  an  ang'el  from 
heaven,  who  should  have  the  audacity  to  preach  a 
doctrine  so  opposite  to  the  true  gospel,  which  they 
had  received  from  him,  and  which  had  been  con- 
firmed among  them  by  miracles,  which,  by  the  Holy 
Spirit,  he  had  wrought  among  them.  This  lan- 
guage is  very  bold  and  striking,  and  equally  applies 
to  any  other  false  doctrine  which  tends  to  the  sub- 
version of  the  gospel.  "  But  though  we,  or  an 
angel  from  heaven,  preach  any  other  gospel  unto 
you,  than  that  which  we  have  preached,  let  him  be 
accursed.  As  we  said  before,  so  say  I  now  again, 
if  any  man  preach  any  other  doctrine  than  that 
ye  have  received,  let  him  be  accursed." 

But  whilst  Paul  so  severely  denounced  any 
attempt  to  introduce  any  other  method  of  salvation, 
he  was  very  tolerant  in  regard  to  a  mere  difference 
of  opinion  respecting  the  propriety  of  observing 
Jewish  rites,  which  had  been  enjoined  by  divine 
authority,  and  which  they  as  Jews  had  always  been 
accustomed  to  observe.  Indeed,  he  himself  con- 
formed to  these  ceremonies,  when  it  seemed  neces- 
sary to  obviate  the  prejudices  of  the  Jews;  and,  in 
this,  became  all  things  to  all  men.  The  rule  which 
he  laid  down  for  himself  and  inculcated  on  others, 
was,  "  Let  every  man  be  fully  persuaded  in  his  own 
mind,"  and  not  to  censure  or  condemn  a  brother 


108  PRACTICAL     SERMONS. 

for  a  different  opinion  or  practice,  in  regard  to  these 
ceremonies.  He,  therefore,  treats  this  difference  as 
a  matter  of  no  real  importance.  Twice,  in  this 
epistle,  he  declares,  that  neither  circumcision  nor 
Tincircumcision  availed  any  thing;  but  turns  the 
attention  of  the  Galatian  Christians  to  what  was 
essential  in  religion;  which,  in  the  one  case,  he 
declares  to  be  "faith  working  by  love,"  and  in  the 
other,  which  is  our  text,  "  the  new  creature."  The 
import  of  both  passages  is  the  same;  for  "faith 
working  by  love,"  is  the  acting  of  the  new  creature. 
Some  would  render  this  a  new  creation;  but  the 
meaning  is  the  same ;  for  this  new  creation  is  the 
renewal  of  the  soul  itself,  by  which  it  becomes  a 
new  creature. 

Our  object,  in  the  sequel  of  this  discourse,  will 
be,  1.  To  take  notice  of  some  things  which  are 
implied  in  this  doctrine  of  a  new  creation:  2.  And 
then  to  point  out  some  mistakes  into  which  you 
may  be  liable  to  fall;  and  3.  Finally  endeavour  to 
describe  some  of  the  traits  or  lineaments  of  the 
renewed  man. 

The  human  nature  being  the  subject  of  this  new 
creation,  it  is  evident,  that  man  must  have  been 
created  at  first,  in  a  state  of  moral  imperfection,  or 
his  nature  must  have  deteriorated,  since  he  was 
made,  otherwise  there  could  be  no  need  of  a  new 
creation.  The  first  supposition  cannot  be  admitted 
without  casting  dishonour  upon  the  character  of 
God,  as  though  he  had  produced  an  imperfect  work. 
The  alternative  must,  therefore,  be  received,  namely, 
that  man  has  fallen  from  that  state  of  integrity  in 
which  he  was  originally  created.     And  this  is  the 


PRACTICAL     SERMONS.  109 

doctrine  of  Holy  Scripture,  from  the  beginning  of 
Genesis  to  the  end  of  Revelation.  God  created 
man  "  in  his  own  image  and  after  his  own  likeness," 
but  all,  both  Jews  and  Gentiles  have  sinned,  so 
that  "there  is  none  righteous,  no,  not  one."  What 
the  prophet  says,  applies  to  the  whole  race,  "The 
heart  is  deceitful  above  all  things,  and  desperately 
wicked."  And  what  Paul  says  of  himself,  is  equally 
true  of  every  other  man,  "  For  I  know,  that  in  me, 
that  is,  in  my  flesh,  dwelleth  no  good  thing." 

1.  The  doctrine  of  "  a  new  creation"  implies  that 
the  departure  of  man  from  God,  was  not  partial  but 
total;  for  had  it  been  the  fact,  that  man's  nature 
had  undergone  only  some  slight  or  partial  deteriora- 
tion, there  would  not  have  been  need  of  "  a  new 
creation."  Paul,  in  another  epistle,  when  speaking 
of  this  new  creature,  expresses  the  greatness  of  the 
change  in  very  strong  terms :  "  If  any  man,  says  he, 
be  in  Christ,  he  is  a  new  creature ;  old  things  are 
done  away,  behold,  all  things  are  become  new." 
The  greatness  of  the  change  is  also  evident  from 
other  metaphors  employed  to  set  it  forth.  It  is 
called  a  "  new  birth,"  or  being  "  born  again."  It  is 
a  resurrection  from  the  dead:  "And  you  hath  he 
quickened  who  were  dead  in  trespasses  and  sins." 
And  all  experience  goes  to  confirm  the  doctrine  of 
Scripture  respecting  the  total  depravity  and  utter 
ruin  of  the  human  race,  in  consequence  of  the  intro- 
duction of  sin  into  our  world.  "By  one  man  sin 
entered  into  the  world,  and  death  by  sin ;  so  that 
death  hath  passed  upon  all  men,  because  that  all 
have  sinned."  Just  as  far  as  death  reigns,  so  far 
does  sin  exist;  for  "  death  is  the  wages  of  sin." 


110  PRACTICAL     SERMONS. 

2.  Another  thing  implied  in  the  doctrine  of  a 
new  creation  is  the  necessity  of  a  divine  Agency  in 
the  change  which  man  undergoes.  Creation  is  a 
work  which  can  be  performed  by  no  other  but  God. 
It  is  by  the  visible  creation  that  we  know  that  God 
exists.  Man  is  no  more  capable  of  producing  the 
new  creation,  than  of  creating  a  world.  This  must 
be  evident  to  every  mind.  If,  then,  there  is  "a 
new  creature,"  God  only  can  be  the  author  of  this 
change.  The  apostle  Paul  confirms  this  dictate  of 
reason,  by  an  explicit  and  decisive  testimony:  "  For 
God  who  commanded  the  light  to  shine  out  of 
darkness  hath  shined  in  our  hearts,  to  give  the 
light  of  the  knowledge  of  the  glory  of  God,  in  the 
face  of  Jesus  Christ."  Again,  *'  For  we  are  his 
workmanship,  created  in  Christ  Jesus  unto  good 
works."  Accordingly,  the  new  birth  is  ascribed  to 
God  alone.  "Who  are  born,  not  of  blood,  nor  of 
the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of 
God."  The  attempt  to  make  man  a  co-operator 
with  God  in  this  work,  is  as  absurd,  as  to  suppose 
that  the  dust  out  of  which  Adam's  body  was  formed 
co-operated  with  the  power  of  God  in  its  creation. 
In  what  conceivable  way  can  a  soul,  dead  in  sin, 
co-operate  in  the  production  of  spiritual  life  ?  Talk 
not  of  the  freedom  of  the  will :  the  will,  as  much  as 
any  other  faculty,  is  under  the  influence  of  depravity. 
If  the  will  were  capable  of  putting  forth  one  right 
volition,  one  holy  act,  the  new  creation  would  be 
unnecessary ;  for  life,  in  that  case,  would  have  an 
actual  existence  in  the  soul  of  man.  Let  it  be 
remembered  then,  that  God  is  the  author  of  the  new 
creature.      The   efficiency   in   this   work  belongs 


PRACTICAL     SERMONS.  Ill 

entirely  to  him.  There  is  no  divided  agency  in 
the  work;  though  means  are  appointed  to  be 
employed,  on  which  it  is  proper,  .even  for  the  unre- 
generate  to  attend.  The  efficiency  of  God  in  the 
new  creation,  no  more  excludes  the  use  of  appropri- 
ate means,  than  his  efficiency  in  the  natural  world, 
where  second  causes  are  employed,  while  the  effi- 
ciency is  of  God. 

II.  In  the  second  place,  I  am  to  guard  you 
against  some  mistakes  into  which  you  are  liable  to 
fall,  in  relation  to  this  work  of  almighty  power. 

1.  In  the  new  creation,  the  substance  of  the  soul 
is  not  changed.  The  soul  of  man,  considered  in 
its  essence,  needs  no  change.  The  essence  of  the 
soul  is  incapable  of  corruption.  As  the  work  of 
God,  it  is  still  "  very  good,"  and  perfect  in  its  kind. 
In  time  of  the  Reformation,  some  theologians  taught, 
that  the  very  substance  of  the  soul  was  converted 
into  sin;  but  this  gross  error  was  promptly  rejected 
by  the  wise  and  considerate. 

2.  Though  the  new  creation  be  a  great  change, 
yet  is  there  no  new  faculty  created.  Man,  before 
conversion  and  afterwards,  possesses  the  same 
rational  faculties,  which  belong  to  the  constitution 
of  human  nature.  If  a  new  faculty  were  bestowed 
on  man,  in  the  new  creation,  he  would  then  be  of 
another  species  from  what  he  was  before.  He  would 
no  longer  be  a  mere  man;  but  possessing  a  new 
faculty,  would  differ  specifically  from  those  who 
remain  in  a  state  of  nature. 

3.  Neither  does  this  new  creation  give  new 
strength  to  the  faculties,  which  belong  to  human 
nature.     The  man  of  weak  understanding  is  not, 


112  PRACTICAL     SERMONS. 

by  this  change,  made  to  possess  a  strong  mind ;  the 
understanding  of  a  child  is  not  at  once  made  to 
possess  the  vigour  of  manhood.  Persons  constitu- 
tionally deficient  in  quickness  of  apprehension,  in 
memory,  or  judgment,  remain  the  same,  as  it  relates 
to  the  vigour  of  their  intellect,  as  before;  except 
that  the  rational  powers,  when  freed  from  the  mis- 
direction of  evil  motives,  act  more  correctly.  When 
the  mind  forms  a  relish  for  any  particular  subject, 
it  manifests  a  power  in  understanding  that  subject, 
which  is  peculiar,  and  which  it  does  not  display 
on  other  subjects.  Hence  it  is,  that  pious  persons 
of  weak  understanding  in  other  matters,  often  dis- 
cover much  sagacity  in  religious  matters.  But  this 
can  readily  be  accounted  for,  without  supposing 
that  the  natural  faculties  are  enlarged  or  strength- 
ened, by  regeneration. 

4.  Again,  many  persons,  when  they  hear  of  the 
greatness  of  this  change,  are  led  to  infer,  that  its 
greatness  must  always  be  manifest  to  the  conscious- 
ness of  the  person  who  is  the  subject  of  it.  And 
hence,  real  Christians  are  induced  to  doubt  of  the 
reality  of  the  change  experienced  by  them.  But 
though  the  change  be  truly  great,  as  being  a  trans- 
ition from  death  to  life;  yet  the  first  pulsations 
of  real  life  may  be  so  feeble,  and  the  actings  of  the 
new  creature  so  weak,  that  it  may  be,  and  often  is, 
difficult  to  ascertain  whether  a  new  life  has  com- 
menced or  not.  Those  who  possess  the  scriptural 
characteristics  of  genuine  piety,  need  not  be  dis- 
tressed and  perplexed,  as  they  often  are,  because 
they  cannot  determine  the  day  and  hour  of  their 
conversion.     Very  few  can  do  this;  and  they  who 


PRACTICAL     SERMONS.  113 

pretend  to  be  so  exact,  are  often  mistaken.  That 
which  they  experienced,  at  the  time  specified,  may 
not  have  been  a  genuine  exercise  of  new  life,  or,  if 
it  was,  it  may  have  been  not  the  first  actings  of  the 
new  creature,  but  only  a  more  lively  and  vigorous 
exercise  of  the  spiritual  nature,  than  any  before 
experienced.  It  is  not  an  easy  thing  for  any  man 
to  ascertain  the  precise  time  of  his  being  "  created 
anew  in  Christ  Jesus;"  nor  is  it  a  matter  of  any 
importance.  The  great  point  is,  do  I  possess  this 
new  nature?  Have  I  now,  habitually,  the  views, 
aff'ections,  and  emotions,  the  desires  and  purposes, 
which  are  peculiar  to  the  sons  of  God  ? 

5.  One  other  mistake  into  which  young  converts 
are  apt  to  fall  in  regard  to  conversion  is,  that  when 
this  great  change  is  experienced,  all  sinful  thoughts 
and  feelings  will  be  for  ever  banished  from  the 
mind.  They  entertain  the  idea,  that,  so  great  a 
change  must  certainly  cleanse  the  soul  from  all  its 
defilement;  and  that  no  more  trouble  will  be  expe- 
rienced from  the  corruptions  of  the  heart.  Well, 
the  first  lively  exercises  of  faith  and  love  in  the 
new  convert,  seem  to  favour  this  anticipation.  But 
after  a  while,  when  the  soul  is  involved  in  dark- 
ness, and  the  flesh  lusteth  against  the  Spirit,  and  a 
distressing  conflict  is  experienced,  the  Christian 
concludes,  that  all  his  fondest  hopes  were  fallacious. 
"Surely,"  the  perplexed  soul  is  ready  to  say,  "I 
never  could  have  experienced  the  great  change,  or  I 
should  not  be  thus  infested  with  evil  thoughts,  and 
inbred  corruptions.  Those  that  have  been  renewed 
have  pure  hearts,  for  faith  works  by  love  and  purifies 

15 


114  PRACTICAL     SERMONS. 

the  heart.  But  alas!  my  heart  is  full  of  evil. 
Iniquities,  which  I  supposed  to  be  entirely  subdued, 
show  themselves  anew;  and  I  now  see  evils  in  my 
heart,  which  I  never  thought  existed  within  me 
before.  Surely,  I  have  been  awfully  deceived  in 
entertaining  the  persuasion  that  I  had  experienced 
the  great  change."  Such  are  very  commonly  the 
feelings  and  complaints  of  real  converts,  after  they 
have  fairly  entered  into  the  field  of  conflict  with 
the  world,  the  flesh,  and  the  devil.  But  let  such 
learn  to  know,  that  we  are  here  renewed  but  in 
part,  and  that  the  "old  man"  will  struggle  as  long 
as  any  life  of  sin  remains  in  the  soul.  Let  them 
learn  that  this  is  a  scene  of  conflict;  and  that  the 
root  of  sin  is  deep  in  the  nature  of  man,  and  its 
ramifications  extend  through  his  whole  constitution 
of  mind  and  body;  that  the  more  the  mind  is 
enlightened,  the  more  perspicacious  does  it  become 
in  discovering  sin.  It  is  comparable  to  the  case  of 
a  person  in  a  dark  room,  where  he  is  surrounded 
by  disgusting  filth,  but  perceives  it  not.  But  let  a 
ray  of  light  into  this  dark  room,  and  immediately 
the  disgusting  scene  is  apparent;  and  the  clearer 
the  light,  the  more  distinctly  are  the  odious  objects 
by  which  he  is  surrounded,  perceived.  Hence  it  is, 
that  those  men,  who  have  been  most  eminent  for 
piety,  have  had  the  deepest  and  most  humiliating 
conviction  of  their  own  sinfulness. 

III.  I  come  now,  agreeably  to  the  plan  proposed, 
to  exhibit  some  of  the  traits  of  the  new  creature; 
and  as  there  is  in  the  language  of  our  text  an 
evident  allusion  to  the  creation  of  the  world,  it  will 


PRACTICAL     SERMONS.  115 

be  proper  to  bring  distinctly  into  view,  the  analogy 
which  is  obvious  between  these  two  works  of  divine 
power,  the  old  creation  and  the  new. 

1.  The  first  production  of  almighty  power,  in  the 
first  creation,  was  light.     Before  this,  indeed,  the 
rough  materials  of  the  universe  existed,  but  the 
substance  of  our  globe  was  then  in  a  chaotic  state. 
In  the  language  of  the  inspired  historian,   "  The 
earth  was  without  form  and  void,  and  darkness  was 
upon  the  face  of  the  deep.     And  God  said,  Let  there 
be  light,  and  there  was  light."     So,  in  the  new 
creation,  the  first  thing  of  which  the  rational  soul, 
which  is  the  subject  of  this  work,  is  conscious,  is 
a  new  view  of  spiritual  objects.     God,  who  at  first 
commanded  light  to  shine  out  of  darkness,  shines 
into   the   dark  soul  with  a  beam  of   pure   light. 
"Once,"  says  Paul  to  the  Ephesians,   "were  ye 
darkness,  but  now  are  ye  light  in  the  Lord."     And 
the  effect  of  the  gospel,  as  described  in  the  commis- 
sion of  this  chosen  vessel  to  the  Gentiles  was,  "  to 
turn  them  from  darkness  to  light,  and  from  the 
power  of  Satan  unto  God."     He  who  is  the  subject 
of  this  change  is  said  to  be  "  renewed  in  knowledge 
after  the  image  of  Him  that  created  him."     A  man 
brought  up  from  infancy  in  a  dark  cave,  might  give 
his  full  assent  to  the  existence  of  the  sun,  moon, 
and  stars,  and  of  the  various  visible  objects  on  the 
earth ;  but  how  different  would  be  his  ideas  of  these 
things,  if  even  a  feeble  ray  of  light  should  reveal  to 
him  something   of  the   real   appearance   of  these 
objects !     Just  so,  the  man  who  has  heard,  all  his 
life,  about  divine  things,  has  no  just  conception  of 
them,  until  his  mind  is  illumined  by  the  Spirit  of 


116  PRACTICAL     SERMONS. 

God.  Then  he  begins  to  see  these  objects  in  an 
entirely  new  light.  Now  he  begins  to  *'  discern 
spiritual  things."  He  beholds  something  of  the 
glory  of  God,  as  it  shines  in  the  face  of  Jesus  Christ. 
Now  he  begins  to  perceive  that  there  is  a  beauty  in 
holiness,  which  he  never  saw  before.  This  beauty 
he  sees  in  the  holy  law  of  God,  which  causes  him 
to  delight  in  it  after  the  inner  man.  The  gospel 
also  appears  glorious,  as  exhibiting  the  justice  and 
mercy  of  God;  and  in  the  character  and  life  of 
Christ,  he  beholds  a  loveliness,  which  charms  him ; 
and  perceiving  the  love  of  God  to  man,  manifested 
by  giving  up  unto  the  death  of  the  cross,  his  only 
begotten  Son,  he  feels  himself  drawn  by  the  cords 
of  love,  so  that  Christ  becomes  to  him  the  centre 
of  his  warmest  affections ; — "  the  chief  among  ten 
thousands — One  altogether  lovely."  And  as  sin 
is  the  opposite  of  holiness,  its  turpitude  and  odious- 
ness  will  be  perceived  by  the  same  light  which 
reveals  the  beauties  of  holiness.  He  now  sees  it  to 
be  the  most  abominable  of  all  things.  To  the  soul 
enlightened  by  the  Spirit,  not  only  do  divine  things 
wear  an  entirely  different  aspect  from  what  they 
did  before;  but  even  natural  objects,  the  visible 
heavens,  and  the  earth  appear  clothed  with  new 
attributes.  They  are  now  viewed  as  the  works  of 
the  great  Creator,  and  as  manifesting  his  wisdom, 
power,  and  goodness.  To  the  new  convert,  the 
earth  is  full  of  the  glory  of  the  Lord.  To  the 
renewed  soul,  the  Bible  appears  like  a  new  book. 
The  sacred  page  seems  to  be  illuminated.  The 
truths  of  the  divine  word,  are  now  more  precious 
than  gold,  and  sweeter  than  honey.     The  preached 


PRACTICAL     SERMONS.  117 

gospel  has  acquired  an  interest  before  unknown; 
and  now  makes  an  impression  on  the  renewed  heart, 
which  purifies,  elevates,  and  comforts  it.  And  as 
the  people  of  God  bear  something  of  his  image,  they 
become  the  objects  of  sincere  and  tender  love. 
Thus,  in  the  new  creation,  there  is  to  the  soul 
created  in  Christ  Jesus,  "new  heavens  and  a  new 
earth." 

2.  Before  the  Spirit  of  God  operated  on  the  dark 
abyss  of  matter  in  the  first  creation,  every  thing 
existed  in  a  state  of  confusion  and  disorder;  but  by 
the  divine  agency,  every  thing  was  made  to  assume 
its  proper  place,  and  a  beautiful  order  and  harmony 
were  produced ;  the  light  and  air,  the  sea  and  dry 
land,  found  their  proper  situation. 

Analogous  to  this,  is  the*moral  condition  of  fallen 
man.  His  soul,  endowed  with  noble  faculties,  and 
susceptible  of  various  affections  and  emotions,  has 
by  the  introduction  of  sin,  been  thrown  into  a  state 
of  complete  disorder.  The  higher  powers  of  the 
mind,  reason  and  conscience,  are  dethroned,  and 
the  inferior  passions  and  carnal  appetites  have 
assumed  the  reins ;  and  instead  of  harmony,  there 
exists  perpetual  discord  in  the  rational  mind.  The 
regulator  of  the  whole  machinery  of  human  agency 
is  wanting.  Man  was  made  to  love  his  Creator 
supremely,  but  in  his  fallen  state,  this  principle  is 
wanting ;  and  its  place  has  been  usurped  by  self. 
Self  is  now  the  centre  of  all  the  affections  and 
pursuits,  so  that  the  orderly  and  harmonious  opera- 
tions of  the  mind  are  destroyed.  But  by  the  energy 
of  divine  power,  a  new  state  of  things  is  experienced. 
God  is  again  placed  on  the  throne  of  the  human 


118  PRACTICAL     SERMONS. 

heart,  and  "  faith  working  by  love"  produces  order, 
by  subduing  the  selfish  and  earthly  affections;  and 
in  proportion  as  these  new  principles  acquire 
strength  and  prevail,  the  disorder  of  the  mind  is 
removed,  and  harmony  restored.  The  renewed 
man  is  no  longer  a  selfish,  sensual,  and  sordid 
creature.  He  is  now  spiritual  in  his  prevailing 
desires.  His  affections  are  set  on  things  above, 
and  not  on  things  on  the  earth,  and  he  strives  to 
keep  a  conscience  void  of  offence  to  God  and  man, 
by  taking  pains  to  have  it  truly  enlightened  as  to 
the  rule  of  duty,  and  by  obeying  its  dictates  uni- 
formly. The  course  which  the  renewed  man  pur- 
sues is  approved  by  enlightened  reason;  and  he 
endeavours  more  and  more  to  bring  all  the  thoughts 
and  imaginations  of  his  heart  into  obedience  to  the 
gospel  of  Christ. 

^  3.  Another  thing  manifest  in  the  first  creation 
was  the  existence  of  life.  At  first,  the  mass  of 
matter  was  not  only  dark  and  confused,  but  inani- 
mate. Even  after  the  darkness  was  done  away  by 
the  creation  of  light;  and  after  the  various  sub- 
stances were  separated  and  reduced  to  order;  and 
the  air,  and  earth,  and  water,  had  found  their 
respective  places  in  creation,  there  was  as  yet  no 
sign  of  life  in  any  part  of  the  creation.  Life  is  of 
various  kinds,  but  it  is  the  noblest  of  all  the  crea- 
tures of  God.  How  desolate  would  the  world 
appear,  with  all  its  beauty  and  order,  without 
living  inhabitants !  It  was  to  prepare  a  residence 
for  beings  possessed  of  life,  and  capable  of  enjoy- 
ment, that  the  material  universe  was  brought  into 
being.     The  vegetable  creation  furnishes  the  beau- 


PRACTICAL     SERMONS.  119 

tiful  drapery  which  renders  the  world  charming  and 
glorious.  But  the  life  of  animals  is  far  nobler. 
When  the  creation  was  completed,  it  was  in  every 
part,  replete  with  living  creatures.  And  man  was 
made  the  lord  of  creation,  possessing  not  only 
animal  passions  under  the  government  of  reason  and 
conscience,  but  having  the  very  image  of  his  Crea- 
tor, delineated  on  his  inmost  soul. 

The  body  of  man,  as  first  created,  will  furnish  a 
striking  analogy.  Though  perfect  in  all  its  organs 
and  material  parts,  it  was  without  life,  until  God 
animated  the  artificial  frame  by  breathing  into  it 
the  breath  of  life.  Then  man,  under  the  creating 
energy  of  the  Almighty,  became  "a  living  soul." 
As  the  body  of  Adam,  prior  to  the  exertion  of  divine 
power,  though  organized,  was  but  a  dead  thing ;  so 
the  soul  before  the  new  creation  is  destitute  of  life. 

Before  his  regeneration  man  possesses  other  kinds 
of  life,  but  of  spiritual  life,  he  is  utterly  destitute. 
But  when  he  is  quickened  by  the  Spirit  of  God,  he 
experiences  the  emotions  and  desires  of  a  new  life. 
As  a  new  born  babe,  he  desires  the  sincere  milk  of 
the  word,  that  he  may  grow  thereby.  He  is  now 
alive  to  God  through  our  Lord  Jesus  Christ. 

And  where  there  is  life  there  is  activity  and 
enjoyment.  The  new  creature  is  an  animated, 
living  creature,  and  manifests  the  existence  of  life 
by  action.  Out  of  the  heart  are  the  issues  of  life. 
There  are  many  kinds  of  life  in  the  creation  of  God. 
Even  vegetables  possess  a  wonderful  kind  of  life; 
but  they  are  unconscious,  and  unintelligent.  Ani- 
mals possess  a  much  higher  kind  of  life,  but  in 
various  degrees  of  excellence,  according  to  the  per- 


120  PRACTICAL     SERMONS. 

fection  of  their  organization.     Man,  possessing  an 
animal  body,  has  many  things  in  common  with  the 
inferior  animals,  as  the  bodily  senses  of  seeing, 
hearing,  feeling,  smelling,  and  tasting.     The  appe- 
tites are  also  common  to  him  with  them ;  and  also 
the  passions  of  anger,  fear,  and  the  natural  aifections 
of  parents  to  their  offspring.     But  man  has  a  higher 
kind  of  life.     He  is  endowed  with  reason  and  a 
moral  faculty;  and  by  these  he  is  made  capable  of 
spiritual  life.     This  he  possessed  in  his  original 
state,  which  is  called  "  the  image  and  likeness  of 
God."     In  the  new  creation  this  highest  kind  of 
life,  lost  by  the  fall,  is  restored.     The  Christian  is 
said  to  be  "renewed  after  the  image  of  God;"  to  be 
"  renewed  in  knowledge  after  the  image  of  him  that 
created  him."     In  both  which  passages,  there  is  an 
evident  allusion  to  the  image  of  God  in  which  man 
was  created  at  first.     While  destitute  of  this  spirit- 
ual life,  men  are  said  to  be  dead,   and   in   their 
regeneration,  they  are   quickened   or  made  alive. 
They  now  possess  in  their  souls,  the  life  of  God, 
consisting  in  knowledge,  in  holy  desires,  affections, 
and  purposes.     The  man  who  is,  by  the  Spirit  of 
God,  thus  vivified,  though  active  before,  now  acts 
in  a  new  manner.     He  acts  from  new  principles. 
He  sees  spiritual  objects  in  a  new  light.     He  has 
come,  as  it  were,  into  a  new  world.     His  love  and 
his  hatred,  his  joys  and  his  sorrows  are  changed; 
they  are  now  different  from  what  they  formerly 
were. 

As  the  natural  life  in  man,  and  all  other  crea- 
tures, is  kept  up  by  suitable  nutriment;  so  this 
new  spiritual  life  needs  to  be  fed,  that  it  may  be 


PRACTICAL     SERMONS.  121 

preserved  and  increased  in  strength;  that  it  may 
grow  up  from  the  imbecillity  of  infancy,  with  which 
it  commences,  to  the  maturity  and  stature  of  a 
perfect  man  in  Christ  Jesus.  And  the  same 
efficient  power,  and  the  same  means  are  requisite 
for  the  preservation  and  increase  of  this  principle 
of  life,  as  for  its  implantation.  It  is  for  this  purpose 
that  the  Spirit  of  God  takes  up  his  residence  in  the 
believer,  enlightening,  purifying,  strengthening, 
and  comforting  the  renewed  soul.  And  as  the 
word  was  the  means  of  its  receiving  life ;  so  it  is  the 
means  of  its  growth.  It  is  the  food  by  which  the 
believer  is  nourished..  Christ  calls  himself  "the 
bread  of  life  which  came  down  from  heaven,"  and 
it  is  in  the  word  that  Christ  can  now  be  found. 
There  he  is  exhibited  as  our  Mediator,  our  Prophet, 
Priest,  and  King.  The  sacraments  are  intended  to 
confirm  the  promises  of  the  word,  and  to  render 
the  truth  more  impressive  on  our  feelings.  This 
spiritual  life,  produced  in  the  new  creation,  mani- 
fests itself  in  external  acts  of  worship  and  thanks- 
giving towards  God,  and  in  unreserved  and  univer- 
sal obedience  to  his  will.  Here  the  new  principle 
finds  its  highest  and  noblest  expression.  Here  the 
renewed  heart  sends  forth  its  most  ardent  aspira- 
tions, and  holiest  affections ;  and  here,  in  the  sanc- 
tuary, it  enjoys  in  communion  with  God,  its  purest, 
sublimest  happiness.  For  joy  is  an  invariable 
result  of  the  new  creation.  And  as  the  sons  of 
God  shouted  for  joy  at  the  creation  of  the  world; 
so  there  is  joy  in  the  presence  of  the  angels  of  God 
over  one  sinner  that  repenteth. 

This  life,  bestowed  in  the  new  creation,  is  not  in 
16 


122  PRACTICAL     SERMONS. 

kind  different  from  the  life  enjoyed  in  heaven :  the 
difference  is  in  degree.     There  the  light  is  perfect, 
and   the   affections,   purified   from    every   impure 
mixture,  w^ill  be  exercised  to  the  utmost  degree  of 
intensity.      There   v^^ill   remain   no  sinful  defect, 
although  there  M^ill  still  be  progress ;  for  knowledge 
w^ill  increase;   and  perhaps  the  capacities  of  the 
soul  may  be  indefinitely  enlarged.     One  comfort- 
able circumstance  respecting  this  new  creature  is, 
that  he  shall  never  die;  that  is,  his  spiritual  life 
shall  never  be  extinct.     This  certain  continuance 
and  perpetuity  of  the  life  of  the  believer,  depends 
not  on  himself,  but  on  the  promises  of  God.     He  is 
able   to   keep  him  from  falling,  and  his  w^ord  is 
pledged,  that  he  shall  never  perish.      "He  that 
believeth  hath  everlasting  life.      He   shall  never 
come  into   condemnation.      He  that  keepeth  my 
sayings,  says  Christ,  shall  never  taste  death."     And 
Paul  says,  "Being  confident  of  this  very  thing, 
that  he  who  hath  begun  a  good  work  in  you,  will 
perform  it  unto  the  day  of  Jesus  Christ."  (Phil.  i. 
6.)      Again,   "For  I  am  persuaded,  that  neither 
death,  nor  life,  nor  angels,  nor  principalities,  nor 
powers,  nor  things  present,  nor  things  to  come,  nor 
height,  nor  depth,  nor  any  other  creature,  shall  be 
able  to  separate  us  from  the  love  of  God,  which  is 
in  Christ  Jesus,  our  Lord." 

*•  REFLECTIONS. 

1.  How  greatly  are  they  deceived  who  think  that 
a  mere  external  morality  is  a  sufficient  ground  on 
which  to  build  their  hopes  of  eternal  life. 

This  subject,  as  explained,  shows  also  the  fatal 


PRACTICAL     SERMONS.  123 

mistake  of  all  who  rely  on  external  forms  of  religion 
of  whatever  kind.  All  external  services,  where  the 
affections  of  the  heart  are  not  engaged,  are  rejected 
bj  a  holy,  heart-searching  God ;  whose  language  to 
such  is,  "  Who  hath  required  this  at  your  hands, 
to  tread  my  courts?  This  people  draweth  nigh  to 
me  with  their  lips,  while  their  heart  is  far  from 
me."  Again,  if  in  the  case  of  every  true  Christian, 
there  is  "  a  new  creation,"  then  transient  impres- 
sions and  convictions,  however  deep,  furnish  no 
sufficient  evidence  of  genuine  piety.  Many  are 
like  the  seed  on  stony  ground,  which  sprang  up 
quickly,  and  promised  well  at  first,  but  which, 
having  no  deep  root,  withered  away  as  soon  as  the 
scorching  rays  of  the  sun  fell  upon  it.  Their  faith 
was  temporary,  and  they  fell  away  in  the  time  of 
temptation. 

The  "new  creature"  is  a  permanent  principle 
of  holiness,  which  is,  indeed,  subject  to  various 
vicissitudes,  but  which  never  entirely  faileth.  This 
is  a  fire  which  many  waters  shall  not  be  able  to 
quench. 

Those  who  are  created  anew,  by  divine  power, 
are  said  to  be  "  created  unto  good  works."  The 
performance  of  good  works  is,  therefore,  a  necessary 
evidence  of  renovation  of  heart.  "  Make  the  tree 
good,  and  the  fruit  good.  A  good  tree  cannot  bring 
forth  evil  fruit."  Men,  professing  repentance, 
were  required  by  the  Baptist,  to  bring  forth  "fruits 
meet  for  repentance."  "  Therefore,  by  their  fruits 
shall  ye  know  them." 

Let  all  those  who  are  conscious  that  they  are  yet 
in  their  natural  state,  and  have  experienced  no  such 


124  PRACTICAL     SERMONS. 

change  as  that  concerning  which  we  have  heen 
treating,  consider  the  misery  and  the  sinfuhiess  of 
their  condition.  You,  my  unconverted  friends, 
have  been  long  accustomed  to  hear  the  gospel,  and 
have  enjoyed  many  precious  privileges,  of  which 
the  majority  of  our  race  are  destitute;  and  yet, 
while  others  hearing  the  same  sermons  and  enjoy- 
ing the  same  privileges  have  been  savingly  con- 
verted, and  are  now  new  creatures  in  Christ  Jesus, 
you,  alas !  have  continued  in  your  carelessness  and 
sin;  and  if  at  times  you  have  had  serious  impres- 
sions, you  have  suffered  them  to  be  erased  from 
your  minds ;  so  that,  in  all  probability  a  process  of 
hardening  has  been  going  on,  and  you  are  now 
further  from  the  kingdom  of  heaven,  than  years 
ago.  The  gospel  is  never  without  effect;  when  it 
fails  to  soften  and  change  the  stony  heart,  it  hardens 
it ;  just  as  the  sun,  while  it  softens  the  wax,  hardens 
the  clay.  "  For,"  says  Paul,  "  we  are  unto  God  a 
sweet  savour  of  Christ  in  them  that  are  saved,  and 
in  them  that  perish.  To  the  one,  we  are  the  savour 
of  death  unto  death ;  and  to  the  other,  of  life  unto 
life."  When  men  have  long  hardened  under  the 
preaching  of  the  gospel,  it  gives  awful  reason  to 
fear,  lest  they  are  of  the  number  of  the  reprobate 
But  while  we  would  desire  such  to  take  the  alarm, 
we  would  be  far  from  wishing  to  drive  them  to 
despair.  We  have  no  knowledge  of  the  secret 
purposes  of  God ;  and  should  not  wish  to  pry  into 
them.  "  Secret  things  belong  unto  God,  but  those 
which  are  revealed,  to  us  and  to  our  children." 
The  fountain  of  life  flows  freely,  and  all  who  will 
are  welcome  to  come  and  take  of  the  waters  of  life 


PRACTICAL     SERMONS.  125 

freely.  And  Jesus  who  cannot  deceive  lias  said, 
"Him  that  cometh  unto  me,  I  will  in  no  wise  cast 
out." 

I  would  earnestly  and  affectionately  warn  the 
impenitent  of  the  danger  to  which  they  are  exposed. 
I  would  entreat  them  by  the  awful  judgments  of 
God  which  are  impending  over  their  heads,  "to 
flee  from  the  wrath  to  come."  I  would  say,  or 
rather  God  says,  "  Turn  ye,  turn  ye,  why  will  ye 
die."  If  the  consideration  of  the  terrors  of  the 
Almighty  and  his  coming  wrath,  will  not  move  you, 
then  permit  me  to  turn  your  attention  to  his  love 
and  mercy,  his  long-suffering  and  condescension. 
Let  the  goodness  of  God  lead  you  to  repentance. 
Resist  not  that  love  which  caused  the  Saviour  to 
bleed  and  die  on  the  cross.  Reflect  on  the  loving 
kindness  of  God  to  yourselves.  While  others  have 
been  driven  away  in  their  wickedness,  you  have 
been  spared,  and  while  they  are  beyond  the  reach 
of  mercy,  you  are  here  where  God  is  entreating 
you  to  be  reconciled.  Seize  the  passing  moment. 
Embrace  the  gracious  offer.  Lay  hold  of  eternal 
life.  Flee  to  the  open  refuge  which  is  before  you. 
Believe  and  be  saved. 


SERMON   IX. 


REPENTANCE  AND  FORGIVENESS  THE  GIFT  OP  AN  EXALTED  SAVIODR. 


Him  hath  God  exalted  with  his  right  hand  to  be  a  Prince  and  a 
Saviour,  for  to  give  repentance  to  Israel  and  forgiveness  of  sins. — 
Acts  v.  31. 


Christ  said  to  his  disciples,  "  Nevertheless  I  tell 
you  the  truth.  It  is  expedient  for  you  that  I  go 
away;  for  if  I  go  not  away,  the  Comforter  will  not 
come  to  you ;  but  if  I  depart,  I  will  send  him  unto 
you."  (John  xvi.  7.)  Within  ten  days  after  our 
Lord's  ascension,  the  Holy  Spirit  was  sent,  accord- 
ing to  his  promise,  and  the  disciples,  on  the  day  of 
Pentecost,  were  enriched,  not  only  with  miraculous 
gifts,  but  with  enlightening  and  sanctifying  grace. 
The  apostles  themselves  were  not  only  endowed 
with  power  to  speak  with  tongues  and  heal  diseases, 
but  received  the  gift  of  heavenly  wisdom;  were 
made  strong  in  faith  and  fortitude,  and  every  Chris- 
tian virtue ;  so  that,  henceforth,  they  did  not  appear 
like  the  same  men;  and  their  enemies  "  took  know- 
ledge of  them,  that  they  had  been  with  Jesus." 
But  the  divine  influences,  on  that  auspicious  day, 
were  not  confined  to  the  apostles  and  brethren,  but 
extended  to  the  multitude,  who  had  come  togethei'; 
126 


PRACTICAL     SERMONS.  127 

among  whom  were  many  who  had  been  concerned 
in  the  crucifixion  of  our  Lord.  No  less  than  three 
thousand  souls  were  on  that  day  brought  to  repent- 
ance, and  added  to  the  church.  All  these  spiritual 
blessings  were  given  in  consequence  of  the  ascen- 
sion and  intercession  of  the  Prince  of  life,  the 
Saviour  of  the  world.  And  though  miraculous 
powers  have  long  since  ceased,  as  being  no  longer 
needed,  and  peculiarly  liable  to  abuse  through  the 
pride  and  imperfection  of  men ;  yet  the  sanctifying 
influences  of  the  Holy  Spirit  are  not  withdrawn, 
but  have  continued  in  the  church  unto  this  day ; 
without  which  the  church  could  not  exist,  much 
less  flourish.  Every  instance  of  true  repentance 
which  has  ever  occurred,  has  been  produced  by  the 
operation  of  this  divine  Agent.  Christ,  exalted  to 
be  a  Prince  and  a  Saviour,  is  said,  in  our  text,  to 
give  repentance,  because  in  the  economy  of  salva- 
tion, it  belongs  to  him  to  send  the  Comforter,  who 
is  the  Holy  Spirit. 

But  what  is  this  gift,  called  repentance,  of  which 
we  read  so  often  in  the  New  Testament?  It  is 
A  CHANGE  OF  MIND.  It  is  such  a  sight  and  sense 
of  the  evil  of  sin,  as  leads  the  soul  to  turn  from  it 
with  lothing,  and  self-abhorrence.  It  is  such  an 
ingenuous  sorrow  for  sin,  as  works  a  change  of 
mind  never  to  be  regretted.  But  repentance  not 
only  is  a  turning  away  from  all  known  sin  with 
grief  that  it  ever  has  been  committed,  and  sincere 
hatred  of  the  abominable  thing,  but  it  is  also  a 
turning  to  God,  and  laying  hold  of  eternal  life  It 
is,  therefore,  called  "repentance  toward  God," 
"repentance  unto  life."     It  is  an  internal,  moral  or 


128  PRACTICAL     SERMONS. 

spiritual  change,  evidenced  by  the  fruits  of  right* 
eousness  in  the  life. 

As  the  soul  of  every  man  has  an  inward  monitor, 
which,  according  to  its  light,  accuses  him  of  the 
sin  which  he  commits;  and  as  the  word  and  Spirit 
of  God  often  give  energy  to  the  conscience,  impeni- 
tent men  may,  and  often  do,  experience  compunc- 
tion for  sin;  and  their  convictions  are  sometimes 
very  powerful  and  very  painful ;  so  that  the  sinner 
cries  out  in  an  agony  of  soul,  which  is  almost 
insupportable.  These  awakenings  may  produce 
a  great  change,  for  a  season,  in  the  external  con- 
duct, and  a  diligent  attendance  on  the  instituted 
means  of  grace.  And  such  convictions  from  the 
holy  law  of  God,  do  commonly  precede  a  true 
change  of  heart,  and  are  not  to  be  lightly  esteemed ; 
for,  to  all  human  appearance,  the  convinced  sinner 
is  much  nigher  to  the  kingdom  of  heaven  than 
the  careless  sinner.  It  is  well  for  such  as  are 
under  these  impressions,  as  they  regard  their  own 
salvation,  to  do  nothing  to  quench  the  Spirit,  who 
is  striving  with  them.  And  they  should  assidu- 
ously attend  on  the  means  of  grace ;  especially  on 
the  preaching  of  the  wOrd;  for  God  is  pleased  to 
make  use  of  these  means  for  the  communication  of 
saving  grace;  and  "faith  comes  by  hearing,  and 
hearing  by  the  word  of  God."  Let  the  convinced 
sinner  not  cease  to  call  mightily  on  God  for  his 
blessing.  For  those  whom  God  blesses  with  par- 
doning grace,  he  commonly  stirs  up  to  great  impor- 
tunity in  prayer.  And  if  the  result  should  be  a 
thorough  conviction  in  the  mind  of  a  convinced 
sinner,  that  he  cannot  pray  aright,  and  that  he  can 


PRACTICAL     SERMONS.  129 

do  nothing  to  obtain  the  favour  of  God,  it  is  a  state 
of  mind  very  suitable  to  receive  the  free  grace  of 
God.  Such  a  soul  will  never  dream  of  having  any 
merit,  or  of  having  laid  God  under  any  obligation 
by  his  prayers 

The  point,  however,  which  I  wish  to  bring 
prominently  before  your  minds,  is,  that  mere  legal 
conviction,  however  pungent,  however  long  con- 
tinued, and  however  great  the  external  reformation 
which  it  may  produce,  is  not  genuine  repentance. 
And,  accordingly,  the  instances  are  frequent  in 
which  persons  are  the  subjects  of  this  process,  and 
yet  after  a  while  lose  all  their  serious  impressions, 
and  become  worse  than  before.  Or  such  may  get 
their  convictions  removed  by  false  comforts,  and 
may  be  deluded  by  the  arts  of  Satan  into  a  false 
confidence  of  being  in  a  safe  state,  while  they  are 
still  in  the  gall  of  bitterness  and  bond  of  iniquity. 
Such  may  remain  deceived  all  their  lives,  and  may 
occupy  a  conspicuous  place  among  professors,  or 
even  among  preachers  of  the  gospel.  A  true 
repentance,  being  not  only  a  turning  from  sin,  but 
a  turning  unto  God,  supposes  the  soul  to  be 
enlightened  to  understand  something  of  the  way  in 
which  God  can  alone  be  acceptably  approached, 
through  a  Mediator.  No  soul  ever  comes  to  God, 
unless  it  have  some  apprehension  of  his  mercy  in 
Christ.  The  exercise  of  faith  in  Christ  is  included 
in  a  genuine  repentance.  It  is,  therefore,  vain  to 
ask  whether  faith  or  repentance  precedes,  when 
manifestly  they  both  exist  together,  and  the  one 
comprehends  the  other.  But  if  we  would  be  very 
accurate  as  to  the  order  of  the  exercises  of  the 

17 


130  PRACTICAL     SERMONS. 

mind,  in  conversion,  it  is  not  difficult  to  see,  tha* 
a  saving  knowledge  of  the  truth,  from  the  illumina- 
tion of  the  Holy  Spirit,  is  necessary  to  every  pious 
emotion  and  holy  exercise;  and  that  faith  cannot 
be  separated  from  knowledge.  If  by  faith  be  meant 
the  belief  of  the  truth,  and  by  repentance  sorrow 
for  sin  and  a  turning  from  it,  then  certainly  faith 
precedes  repentance;  but  if  faith  be  taken  in  a 
more  restricted  sense  for  coming  to  Christ,  or 
trusting  in  him,  then  repentance  as  signifying  a 
sense  of  the  evil  of  sin,  and  a  conviction  of  its  just 
desert,  must  precede  the  receiving  of  Christ  as  our 
Saviour;  for  to  apply  to  Christ  to  save  us  from  sin, 
implies  that  we  have  been  made  to  feel  the  burden 
of  sin,  and  are  sincerely  desirous  to  be  delivered 
from  it. 

But  the  Holy  Scriptures  never  deal  in  meta- 
physical refinements;  although  every  declaration 
of  Scripture  is  consistent  with  the  true  principles 
of  philosophy ;  which  is  the  same  as  to  say,  that  all 
truths  are  consistent  among  themselves.  The  Chris- 
tian, however,  has  no  need  of  philosophy  or  meta- 
physics. He  has  only  to  receive  the  truth  in  its 
plain,  obvious  meaning.  The  Scriptures  were 
written  for  the  use  of  the  ignorant,  as  well  as  the 
learned;  and  in  regard  to  the  great  fundamental 
points  of  truth,  the  unlettered  Christian  does  not 
need  the  aid  of  the  learned  expositor.  As  it 
relates  to  the  spiritual  character  of  the  truth,  the 
learned  and  unlearned  stand  upon  a  perfect  equali- 
ty. To  discern  the  beauty  and  glory  of  divine 
truth,  both  are  equally  dependent  on  the  grace  of 
God.    As  far  as  there  is  a  difference,  it  is  in  favour 


PRACTICAL     SERMONS.  131 

of  the  weak  and  iinlearnecl,  because  they  are  not 
in  danger  of  being  puffed  up  and  blinded  by  a 
conceit  of  their  own  knowledge,  as  is  too  often  the 
case  with  the  wise  men  of  the  world ;  according 
to  that  of  our  Lord,  "  I  thank  thee,  O  Father,  Lord 
of  heaven  and  earth,  because  thou  hast  hid  these 
things  from  the  wise  and  prudent,  and  hast  revealed 
them  unto  babes;  even  so.  Father,  for  so  it  seemed 
good  in  thy  sight."  And  again,  "  The  poor  have 
the  gospel  preached  unto  them." 

Let  it  be  understood,  then,  that  true  repentance 
is  an  internal  conversion  from  the  love  of  sin  to  the 
love  of  God ;  a  real  change  of  mind,  as  the  origi- 
nal term  properly  signifies.  In  it  there  are,  first, 
new  views  of  truth  and  duty;  of  course  new  views 
of  God  and  his  holy  law,  by  which  means  sin  is 
exhibited  in  its  real  turpitude.  Not  only  are  the 
views  of  the  understanding  changed,  but  the 
emotions  and  affections  of  the  heart  are  renewed. 
Sorrow  for  sin  is  deeply  felt ;  shame  that  we  have 
ever  had  any  thing  to  do  with  a  thing  so  abomina- 
ble, fills  the  soul  with  confusion  of  face.  An  abasing 
sense  of  unworthiness  prostrates  it  in  the  dust;  and 
strong  desires  after  deliverance  from  the  contamina- 
tion, as  well  as  the  guilt  of  sin,  actuate  the  penitent 
heart.  A  sense  of  ingratitude  is  among  the  exer- 
cises of  the  true  penitent,  of  which  he  is  most 
frequently  conscious.  But  not  only  has  the  true 
penitent  new  affections  and  emotions;  but  his  will 
is  also  renewed.  He  now  is  able  to  choose  that 
which  is  good.  His  heart  is  fixed  on  the  side  of 
God  and  his  service.  He  now  counts  the  cost,  and 
yet  deliberately  chooses  the  good  part  which  shall 


132  PRACTICAL     SERMONS. 

never  be  taken  from  him.  And  as  the  external 
actions  flow  from  the  principles  of  the  inner  man, 
he  whose  heart  is  truly  changed,  will  manifest  it 
by  a  change  of  life.  The  subject  of  gospel  repent- 
ance will  be  found  endeavouring  to  walk  in  all  the 
commandments  and  ordinances  of  the  Lord,  blame- 
less. He  hungers  and  thirsts  after  righteousness, 
and  delights  in  the  law  of  God  after  the  inward 
man.  He  "  esteems  all  God's  precepts  concerning 
all  things  to  be  right,  and  hates  every  false  way." 
Of  course,  he  will  endeavour  to  grow  in  grace,  and 
in  the  knowledge  of  Jesus  Christ.  As  there  is  a 
remainder  of  sin  dwelling  in  the  hearts  of  true 
penitents,  they  will  be  sensible  of  its  evil  and 
defilement,  and  will  groan  under  it,  and  earnestly 
desire  to  have  it  removed.  They  can,  and  often 
do  adopt  the  language  of  Paul,  "  O  wretched  man 
that  I  am,  who  shall  deliver  me  from  the  body  of  this 
death!"  And,  through  the  Spirit,  they  will  strive 
to  crucify  the  flesh,  and  to  mortify  the  deeds  of  the 
body.  Thus,  their  aim  and  effort  is,  daily  "  to  die 
unto  sin,  and  live  unto  righteousness;"  "to  put  off" 
the  old  man  with  his  deeds  which  are  corrupt,  and 
to  put  on  the  new  man,  which,  after  God,  is 
renewed  in  righteousness  and  true  holiness." 
Indeed,  the  man  who  has  experienced  this  change 
will  be  satisfied  with  nothing  short  of  perfection. 
If  he  did  not  aspire  to  this,  he  would  not  be  a 
genuine  penitent;  it  would  be  conclusive  evidence 
that  he  had  never  seen  the  odiousness  of  sin,  nor 
the  beauty  of  holiness.  And  just  as  far  as  he  falls 
short  of  the  mark  at  which  he  aims,  just  so  far 
he  blames  himself,  and  is  humbled  for  his  sin ;  and 


PRACTICAL     SERMONS.  133 

though  he  not  only  comes  short  of  the  demands  of 
the  law,  but  also  of  his  own  purposes  and  expecta- 
tions; yet  he  does  not  relinquish  his  efforts,  but 
learns  every  day  to  confide  less  and  less  in  his  own 
strength,  and  to  trust  more  simply  and  entirely  on 
the  grace  of  God  to  enable  him  to  do  any  thing  as 
he  ought.  And  by  slow  degrees  he  learns  in 
practice  what  he  has  all  along  admitted  in  theory, 
that  his  sufficiency  is  of  God.  Under  this  impres- 
sion he,  by  waiting  on  the  Lord,  endeavours  to 
renew  his  strength,  and  thus  to  mount  up  as  on 
eagles'  wings,  to  run  and  not  be  weary,  to  walk 
and  not  faint.  Having  from  God  precious  promises 
of  divine  aid,  he  strives  "  to  cleanse  himself  from 
all  filthiness  of  flesh  and  spirit,  and  to  perfect 
holiness  in  the  fear  of  God." 

From  the  view  which  has  been  taken  of  the 
nature  of  true  repentance,  we  may  learn, 

1.  The  great  error  of  those  who  imagine  that 
they  are  penitents,  because  they  often  feel  com- 
punction for  their  sins,  while  they  have  not  been 
persuaded  to  relinquish  them.  The  worst  of  men 
feel  compunction,  and  are  sometimes  agonized  with 
bitter  remorse.  But  there  is  no  piety  in  remorse, 
for  the  devil,  no  doubt,  has  this  ingredient  strongly 
mingled  in  his  cup  of  misery.  Who  ever  mani- 
fested more  compunction  than  Saul  did  for  his 
malevolent  and  unreasonable  persecution  of  David? 
and  yet,  though  he  desisted  from  his  sin  for  a  sea- 
son, he  soon  returned  with  renewed  malice  to  the 
pursuit  of  one  who  had  never  injured  him,  but 
had  always  acted  faithfully  and  successfully  in  his 
service.     And  where  have  we   a   case   of  deeper 


134  PRACTICAL     SERMONS. 

compunction  and  remorse,  than  in  Judas  Iscariot, 
who,  when  he  found  that  his  Master  was  con- 
demned, through  his  treachery,  to  be  crucified, 
repented  himself,  and  went  and  said  to  the  chief 
priests  and  scribes,  "  I  have  betrayed  innocent 
blood,"  and  threw  down  the  ill-gotten  money  in  the 
temple,  and  went  and  hanged  himself?  The  horrid 
crime  of  suicide  is  commonly  owing  to  the  intoler- 
able gnawings  of  remorse  in  a  soul  unacquainted 
with  the  efficacy  of  Christ's  blood.  It  is  to  be 
feared,  that  many  are  misled  by  the  popular  mean- 
ing of  the  English  word  repentance,  and  suppose 
that  it  implies  nothing  more  than  regret  or  sorrow, 
that  they  have  done  what  they  ought  not  to  have 
done. 

2.  And  this  leads  me  to  point  out  another  grand 
mistake,  into  which  many  of  the  unconverted  fall; 
and  that  is,  that  they  can  repent  by  their  own  will 
and  strength,  without  any  foreign  aid.  Multitudes 
are  living  under  this  fatal  delusion;  thinking,  that 
when  a  convenient  season  shall  arrive,  they  will 
then  repent ;  or  if  such  a  convenient  time  does  not 
come  before,  they  will  repent  of  their  sins  on  a 
death-bed,  persuading  themselves,  and  encouraged 
in  the  belief  by  false  teachers,  that  they  have  the 
ability  to  repent  whenever  they  may  choose  to 
exert  it.  Under  this  delusion  it  is,  that  sinners 
procrastinate  attention  to  the  concerns  of  their 
souls,  until  their  day  of  grace  is  past.  If  such 
are  permitted  to  enjoy  the  exercise  of  reason  on 
a  death-bed,  they  then  find  that  repentance  does 
not  come  at  their  bidding.  Alas!  in  this  painful 
and   awful    situation,    they   find    that    instead   of 


PRACTICAL     SERMONS.  135 

tender,  ingenuous  relentings,  their  hearts  are  blind 
and  hard,  and  to  save  their  souls,  they  cannot 
command  one  pious,  penitent  emotion  to  arise  in 
their  hearts.  I  would  say  to  those  who  think  they 
have  ability  to  repent  when  they  please,  make  the 
experiment  now.  "  Make  to  yourselves  a  new 
heart."  Put  your  ability  to  the  test.  It  will 
certainly  do  you  no  harm.  But  you  have  no 
desire  to  forsake  all  sin,  and  herein  is  the  source 
of  your  inability;  and  the  same  indisposition  to 
turn  away  from  sin  will  accompany  you  to  the 
grave,  unless  the  grace  of  God  prevent.  No :  man 
never  changes  his  own  heart  from  sin  to  holiness, 
until  the  power  of  God  operates  to  take  away  the 
heart  of  stone.  And  then  when  a  heart  of  flesh  is 
given,  the  sorrows  of  repentance  begin  to  gush  out ; 
the  heart  is  now  yielding  to  God's  will,  and  is 
rendered  impressible  by  divine  truth.  Now,  the 
stony  heart  is  broken  and  becomes  contrite;  and 
on  such  a  heart  God  looks  with  favour.  "  The 
sacrifices  of  God  are  a  broken  spirit;  a  broken  and 
a  contrite  heart,  O  Lord,  thou  wilt  not  despise." 
(Ps.  li.  17.) 

3.  In  the  light  of  this  subject  we  may  also  see 
the  error  of  those  who  take  an  outward  and  partial 
reformation  to  be  repentance.  Repentance,  we 
have  seen,  is  an  internal  change,  affecting  the 
understanding,  affections,  and  will,  and  thus  pro- 
ducing the  "fruits  meet  for  repentance,"  namely, 
a  holy  life.  But  men  may,  and  often  do,  make  a 
partial  reformation  from  some  of  their  evil  practices, 
and  yet  the  root  of  iniquity  remains  unsubdued. 
The  man   who   in  his  youth  was  licentious  and 


136  PRACTICAL     SERMONS. 

indulged  his  carnal  appetites  without  restraint, 
when  he  becomes  old,  may  have  abandoned  all 
vices  of  this  class ;  yet  he  may  be  no  less  wicked 
than  before  his  reformation ;  for  instead  of  fleshly 
lusts,  pride,  avarice,  and  malice  may  have  taken 
deeper  root  in  his  soul.  It  may  be  with  him  as  with 
the  man  of  whom  our  Saviour  speaks,  from  whom 
one  devil  went  out,  but  it  was  only  to  return  with 
seven  others  worse  than  himself.  In  our  day, 
when  so  many  inebriates  have  been  reclaimed  from 
their  degrading  and  ruinous  vice,  there  is  reason 
to  apprehend,  that  many  who  have  been  the  sub- 
jects of  this  reformation,  may  be  led  to  think  that 
such  a  reformation  is  all  that  is  necessary  to  their 
salvation.  Whereas,  though  such  a  reformation  is 
exceedingly  desirable  and  important,  as  it  relates 
to  their  temporal  welfare  and  respectability,  and 
usefulness ;  and  may  be  as  life  from  the  dead  to 
their  mortified  and  afflicted  families ;  yet  they  may 
remain  as  much  under  the  habitual  dominion  of 
sin,  and  have  hearts  as  much  at  enmity  with  God 
as  before.  It  is  not  enough  to  lop  off"  one  branch 
from  the  evil  tree ;  the  axe  must  be  laid  at  the  root. 
The  heart  must  be  changed.  The  love  of  God 
must  be  implanted.  Sin  must  be  forsaken  on 
account  of  its  own  turpitude.  And  not  merely  one, 
but  all  sin  must  be  repented  of.  If  we  regard  one 
sin  in  our  hearts,  it  is  a  sure  sign  that  our  repent- 
ance is  not  genuine.  And  God  has  declared,  that 
the  prayers  of  such  he  will  not  hear.  Often  these 
partial  reformations  are  temporary.  The  sinner, 
who  for  a  season  curbs  his  vicious  appetites,  after 
a  while,  weary  of  this  self-denial,  gives  the  reins 


PRACTICAL     SERMONS.  137 

to  his  lusts,  and  rushes  down  the  current  of  fleshly 
indulgence  with  greater  licentiousness  than  before 
his  reformation. 

4.  We  may,  moreover,  learn  from  what  has  been 
said,  that  repentance  is  not  a  single  act,  but  a  great 
change  of  moral  character ;  and  that  as  long  as  men 
have  any  sin  remaining  in  them,  repentance  can 
never  cease.  Every  day  the  true  penitent  is 
endeavouring  to  turn  away,  more  and  more,  from 
his  sins.  He  never  knows  a  time  when  the  exer- 
cise of  repentance  is  not  obligatory  on  him.  In 
every  act  of  devotion,  in  public  or  private,  he 
appears  before  God  in  the  character  of  a  penitent. 
And  the  more  of  godly  sorrow  and  contrition  for 
sin  he  feels,  the  more  acceptable  are  his  devotional 
exercises  to  God,  who  is  graciously  pleased  to 
declare,  "  I  dwell  in  the  high  and  holy  place,  with 
him  also,  that  is  of  a  contrite  and  humble  spirit,  to 
revive  the  spirit  of  the  humble,  and  to  revive  the 
heart  of  the  contrite  ones."  The  more  holy  a  man 
becomes,  the  more  penitent  he  is ;  and  as  he  grows 
in  grace,  he  increases  in  his  hatred  to  all  sin,  and  in 
sorrow  that  he  has  ever  committed  it.  And  even 
when  the  pious  man  has  satisfactory  evidence  that 
God  has  put  away  his  iniquity,  and  freely  forgiven 
his  sins ;  yet  he  does  not  on  that  account  cease  to 
repent  of  all  the  evils  which  he  has  done.  Indeed, 
the  heart  is  never  so  completely  melted  into 
ingenuous  relentings,  as  when  the  forgiving  love 
of  God  is  shed  abroad  within  it.  The  true  Chris- 
tian, then,  has  this  as  one  of  his  distinguishing 
characteristics,  that  he  is  a  mourner  all  his  days. 

18 


138  PRACTICAL     SERMONS. 

But  he  has  the  blessedness  of  those  that  mourn. 
He  shall  be  comforted. 

Finally,  we  may  in  the  light  of  this  subject,  see 
the  miserable  imposition  which  is  practised  on 
their  ignorant  followers  by  the  Romish  priests, 
who  teach  them,  that  "  to  repent"  is  nothing 
else  but  to  do  penance.  And  what  is  more  to  be 
censured,  they  have  given  this  as  the  translation 
of  the  original  term  in  the  New  Testament;  so 
that  when  their  people  do  read  the  Bible,  which 
practice  is  never  encouraged  among  them,  they 
learn  nothing  of  the  important  doctrine  of  repent- 
ance, as  a  change  of  mind ;  but  think  that  God,  in 
his  word,  requires  them  to  perform  certain  acts  of 
self-denial,  which  may  be  prescribed  by  the  priest, 
as  a  punishment  for  their  sins.  When  they  have 
submitted  to  these  penances,  the  priest  pronounces 
them  absolved  from  their  sins,  although  they  may 
give  no  evidence  of  a  change  of  heart,  and  may 
bring  forth  in  their  lives  none  of  the  fruits  meet  for 
repentance.  May  the  good  Lord  deliver  the  people 
from  these  woful  delusions  ! 

The  connexion  of  the  forgiveness  of  sin  with 
repentance  is  so  certain  and  indissoluble,  that 
wherever  sin  is  forgiven  there  is  a  true  penitent; 
and  wherever  there  is  repentance,  it  is  accom- 
panied with  the  pardon  of  sin.  We  should, 
however,  never  forget  that  repentance  has  no 
efficacy  to  atone  for  sin;  nor  any  merit  to  deserve 
the  favour  of  God.  This  blessing  is  entirely  the 
fruit  of  Christ's  death,  which  becomes  ours  as  soon 
as  we  sincerely  believe  in  the  Lord  Jesus  Christ. 


PRACTICAL     SERMONS.  139 

And  as  we  have  shown,  true  repentance  always 
accompanies  a  genuine  faith,  or  includes  it;  there- 
fore repentance  is  the  sure  evidence  of  our  pardon. 
It  is,  therefore,  emphatically  denominated  "  repent- 
ance unto  life."  But  though  there  is  no  merit  in 
our  repentance  to  deserve  forgiveness ;  yet  there  is 
an  evident  congruity  in  connecting  pardon  with 
repentance.  Among  men  it  is  customary  for  an 
oflfended  person  to  require  some  evidence  of  repent- 
ance prior  to  a  reconciliation.  These  two  gifts 
which  our  exalted  Prince  and  Saviour  bestows, 
comprehend  all  that  is  essential  to  man's  salvation, 
for  they  remove  the  only  obstacles  which  stand 
in  the  way  of  our  entering  into  life.  By  the  one, 
the  corruption  of  our  nature  is  subdued,  and  a 
work  of  sanctification  is  commenced,  which  will 
be  carried  on  until  it  is  perfected,  and  the  once 
polluted  soul  presented  before  God,  without  spot 
or  wrinkle,  or  any  blemish  whatever.  By  the 
other,  the  curse  of  the  law  is  removed,  and  there 
is  no  condemnation  to  them  that  are  in  Christ 
Jesus.  For  when  sin  is  forgiven,  the  believing 
penitent  is  always  adopted  into  the  family  of  God ; 
and  being  now  a  son,  becomes,  of  course,  an  heir. 

Let  us,  then,  never  cease  to  cry  to  our  risen 
and  ascended  Saviour,  to  bestow  these  rich  bless- 
ings of  his  grace  upon  us  and  others.  His  throne 
is  accessible,  and  we  are  invited  to  come  with 
freedom  and  confidence  unto  it,  that  we  may  attain 
mercy,  and  find  grace  to  help  in  every  time  of  need. 
As  we  all  need  these  blessings,  let  us  boldly  and 
importunately  ask  that  we  may  receive  them. 


SERMON   X. 


RECEIVING    CHRIST    BY    FAITH. 


But  as  many  as  received  him,  to  them  gave  he  power  to  become  the 
sons  of  God;  even  to  them  that  beUeve  on  his  name. — John  i.  12. 


It  is  a  wonderful  fact,  that  though  the  Jewish 
nation  were  looking  for  their  Messiah,  yet,  when 
Jesus  of  Nazareth  appeared,  and  completely 
answered  the  predictions  of  the  prophets,  the 
great  body  of  the  nation  rejected  him,  persecuted 
him,  and  ceased  not  their  malice,  until  they  saw 
him  crucified.  "  He  came  to  his  own,  and  his 
own  received  him  not."  But  while  he  was  con- 
tumeliously  rejected  by  the  great  body  of  the 
people,  there  were  a  few,  even  of  that  wicked  and 
adulterous  generation,  who  received  him.  "  Many 
were  called,  but  few  were  chosen."  The  truth 
and  glory  of  the  Messiah  were  hidden  from  the 
wise  and  prudent,  but  were  revealed  unto  babes. 
The  Scribes  and  Pharisees  proudly  rejected  the 
Son  of  God,  but  publicans  and  sinners  flocked 
around  him  and  were  accepted;  so  that  it  was 
said  by  way  of  reproach,  "This  man  receiveth 
sinners !" 
140 


PRACTICAL     SERMONS.  141 

But  rich  grace  was  conferred  on  all  those  who 
did  receive  him.  However  deeply  involved  in 
guilt  and  crime,  they  received  a  free  pardon,  and 
acquired  the  privilege  of  becoming  the  sons  of 
God.  Let  us,  then,  first  inquire  what  it  is  to 
receive  Christ;  and  secondly,  what  is  the  exalted 
privilege  conferred  on  such. 

1.  What  are  we  to  understand  by  receiving 
Christ?  The  Evangelist  explains  his  own  mean- 
ing in  the  latter  part  of  the  verse,  by  saying,  "even 
as  many  as  believed  on  his  name."  Receiving 
Christ,  and  believing  on  his  name,  are  substanti- 
ally the  same  thing.  But  do  not  many  believe 
that  Christ  is  the  Son  of  God  and  Saviour  of 
sinners,  who  continue  in  sin  and  never  subject 
themselves  to  his  easy  yoke?  We  do  read  of 
some,  in  our  Saviour's  time,  who  believed  in  him, 
yet  would  not  confess  him,  because  they  loved 
the  praise  of  men  more  than  the  honour  which 
cometh  from  God;  and  of  some  who  received 
the  word  with  joy,  and  believed,  but  their  faith 
was  temporary ;  and  of  one,  who  believed  and 
was  baptized,  and  yet  was  pronounced  by  an 
inspired  apostle,  to  be  "in  the  gall  of  bitterness 
and  bond  of  iniquity."  The  apostle  James,  also, 
speaks  of  those  whose  faith  was  dead ;  that  is,  such 
a  faith  as  neither  worked  by  love,  nor  produced 
the  fruits  of  righteousness  and  peace. 

From  all  these  cases  we  learn  that  there  is  a 
species  of  faith  which  is  not  connected  with  salva- 
tion. Such  believers  did  never  truly  receive 
Christ  as  their  Saviour;  and  did  never  believe 
on  him  with  that  faith  which  is  of  the  operation  of 


142  PRACTICAL     SERMONS. 

the  Holy  Spirit,  which  is  "  not  of  ourselves,  but 
is  the  gift  of  God."  It  is  not  strange  that  there 
should  be  in  those  educated  in  a  Christian  country, 
a  common  traditionary  faith  in  the  Christian  reli- 
gion ;  for  we  find  a  similar  faith  prevalent  among 
all  nations,  whatever  may  be  the  nature  of  their 
religion.  They  believe  in  what  they  have  been 
taught;  they  believe  as  their  fathers  did  before  them. 
We  may  be  sure,  then,  that  that  faith,  among  Chris- 
tians, which  has  no  higher  origin  than  the  faith  of 
a  Pagan  or  a  Mussulman,  is  not  that  faith  which 
is  so  often  declared  by  our  Lord  to  be  connected 
with  salvation. 

Let  us  then  inquire  what  it  is  to  receive  Christ, 
for  this  is  the  faith  mentioned  in  our  text. 

1.  And  here  we  may  apply  the  proverb  of  our 
Saviour,  "They  that  be  whole  need  not  the  physi- 
cian, but  they  that  are  sick."  Christ  came  "  to 
seek  that  which  was  lost."  "  He  came  not  to  call 
the  righteous,  but  sinners  to  repentance."  It  is 
plain,  therefore,  that  none  will  apply  to  Christ  as 
the  Physician  of  souls,  until  they  become  sensible 
that  they  are  diseased;  that  none  will  receive  him 
as  a  Saviour,  but  those  who  feel  that  they  are  lost. 
Men  are  very  averse  to  being  dependent  on  others 
for  what  they  imagine  they  already  possess,  or  can 
obtain  by  their  own  efforts.  Even  when  in  some 
measure  convinced  of  sin,  their  first  effort  almost 
always  is  to  save  themselves;  and  these  legal 
strivings  in  their  own  strength,  they  do  not  give 
up  until  by  experience  they  find  that  their  case 
grows  worse  and  worse,  and  that  they  have  no 
ability  to  do  any  thing  for  their  own  deliverance. 


PRACTICAL     SERMONS.  143 

If  Christ  is  truly  received  by  any,  they  must 
view  him  in  his  true  character,  as  the  only  begotten 
Son  of  God.  If  a  king  should  send  his  own  son  to 
negotiate  a  treaty  of  peace  with  subjects  in  a  state 
of  rebellion,  and  should  make  it  a  condition  of  his 
pardoning  their  treason,  that  they  should  receive 
his  son  as  his  ambassador;  if  any,  notwithstanding 
the  credentials  which  he  bore,  should  deny  that  he 
was  the  son  of  the  king;  or  that  he  was  invested 
with  a  plenipotentiary  commission  to  grant  pardon 
to  such  as  submitted,  it  could  not  be  said,  that  they 
received  the  royal  messenger,  although  they  should 
admit  that  he  had  been  sent  to  communicate  the 
will  of  the  sovereign.  So,  unless  men  acknow- 
ledge Christ  to  be  indeed  the  Son  of  God,  "  the 
brightness  of  his  glory,  and  the  express  image  of 
his  Person,"  they  cannot  properly  be  said  to  receive 
the  Messiah,  or  believe  to  the  salvation  of  their 
souls;  although  they  may  extol  him  as  a  perfect 
man,  or  even  as  an  exalted  angel.  We  can  only 
be  said  to  receive  an  ambassador  when  we  acknow- 
ledge him  in  that  character,  in  which  he  professes 
to  come,  and  ascribe  to  him  that  power  and  dignity 
which  he  claims.  They,  therefore,  who  deny  the 
divinity  of  the  Saviour  are  to  be  considered  as 
really  unbelievers,  as  if  they  rejected  him  alto- 
gether. All  who  truly  receive  Christ,  do  believe 
in  him  as  the  Son  of  God,  who  claims  equality 
of  knowledge,  power,  and  honour  with  the  Father. 

Again,  Christ  comes  as  a  Prophet,  as  the  prophet 
concerning  whom  Moses  spoke;  or  rather  the  Lord 
to  Moses,  ''I  will  raise  them  up  a  prophet  like  unto 
thee."     Christ  was  demonstrated  by  his  works  to 


144  PRACTICAL     SERMONS. 

be  "a  Teacher  sent  from  God."  When  he 
appeared  in  glory  on  the  mount  of  transfiguration, 
the  voice  which  proceeded  from  "  the  excellent 
glory,"  said,  "  This  is  my  beloved  Son,  hear  him." 
If  we  receive  him,  we  must  receive  him  as  our 
divine  Teacher,  and  submit  our  minds  to  the 
instructions  which  he  gives.  And  as  man  is  not 
only  blind,  but  indisposed  to  learn,  Christ  first 
convinces  him  of  his  extreme  ignorance,  and  next 
endows  him  with  a  teachable  disposition.  As  long 
as  men  think  highly  of  their  own  wisdom,  they 
will  not  come  to  Christ,  to  learn  of  him.  Such 
are  given  up  to  their  own  blindness,  and  commonly, 
become  more  and  more  confirmed  in  their  errors. 
In  this  sense  we  must  understand  what  Christ 
says,  "  For  judgment  am  I  come  into  this  world, 
that  they  which  see  not  might  see,  and  that  they 
which  see  might  be  made  blind."  And  this  is 
confirmed  by  the  answer  which  he  gave  to  some 
of  the  Pharisees,  who,  on  hearing  the  words  already 
cited,  said,  "  And  are  we  blind  also  ?  Jesus  said 
unto  them,  if  ye  were  blind,  ye  should  have  no  sin ; 
but  now  ye  say.  We  see ;  therefore  your  sin  remain- 
eth."  One  of  the  things  which  the  Holy  Spirit  is 
sent  to  convince  men  of  is,  the  blindness  of  their 
minds,  which  is  not  essentially  different  from 
unbelief.  "  And  when  he  is  come,  he  will  reprove 
the  world  of  sin,  of  righteousness,  and  of  judgment. 
Of  sin,  because  they  believe  not  in  me."  This 
conviction  of  unbelief  goes  before  the  reception  of 
Christ.  At  first,  under  the  illumination  of  the 
Holy  Spirit,  gross  sins,  and  sins  of  commission 
affect  the  conscience,  but  as  the  light  increases, 


PRACTICAL     SERMONS.  145 

the  soul  is  made  deeply  sensible,  that  it  has  not 
only  sinned  by  positive,  external  acts,  but  that 
there  is  a  corrupt  fountain  within,  and  that  as 
much  guilt  has  been  contracted  by  sins  of  omis- 
sion, as  by  overt  acts  of  transgression.  And  vi^hen 
all  hope  of  justification  by  the  law  of  works  is 
relinquished,  and  it  begins  to  turn  toward  the 
gospel  for  relief,  it  finds  in  itself  no  more  ability  to 
obey  the  gospel  than  the  law.  Eternal  life  is 
ofi'ered  to  every  one  that  believeth ;  that  is,  to  every 
one  that  will  come  to  Christ;  and  in  theory,  believ- 
ing seems  to  be  a  very  easy  thing;  so  that  almost 
every  careless  sinner  thinks  that  he  can  exercise 
faith  whenever  he  wills  to  do  so.  But  not  so  with 
the  convinced  sinner.  He  feels  that  nothing  is  more 
out  of  his  power,  than  one  act  of  saving  faith.  He 
is  deeply  sensible  that  he  never  shall  be  truly 
willing  to  turn  to  God,  until  he  is  made  so  by 
divine  power.  And  yet,  he  does  not  excuse  him- 
self; he  is  conscious  that  he  is  culpable  for  his 
unbelief,  and  for  want  of  a  heart  to  believe.  He, 
therefore,  despairs  of  all  help,  except  from  the 
sovereign  mercy  of  God ;  and  no  one  can  assure 
him  that  this  will  be  vouchsafed.  He  is  now  in  a 
situation  to  acknowledge  that  salvation  is  altogether 
of  grace.  And  when  God  is  pleased  to  reveal 
himself  to  such  a  soul,  the  blessing  comes  as  a 
free  gift.  The  object  now  presented  to  the  believ- 
ing soul  is  Christ,  as  a  Mediator,  as  exhibited  in 
the  word  of  God ;  for  Christ  is  no  where  else  to  be 
found  but  in  the  word.  And  as  he  is  the  lesson  to 
be  learned,  so  he  is  the  great  and  effectual  teacher, 
by  the  Spirit  whom  he  sends,  not  only  to  convince 

19 


146  PRACTICAL     SERMONS. 

men  of  sin,  but  of  righteousness.  Henceforth,  the 
humbled  sinner  desires  to  sit,  like  Mary,  at  Christ's 
feet,  and  learn  of  him.  No  salutary  instruction  is 
expected  from  any  other  quarter.  The  sincere 
believer  continually  comes  to  Christ  for  instruction, 
and  receives  all  his  words  as  infallibly  true. 

But  blindness  is  not  the  only  malady  under 
which  the  human  soul  labours ;  and  from  which  it 
needs  to  be  delivered.  There  is  a  heavy  burden 
of  guilt  sufficient  to  sink  it  to  the  lowest  hell. 
When  this  comes  to  be  felt,  then,  indeed,  the 
condition  of  the  soul  is  deplorable.  All  its  own 
exertions  and  sufferings  cannot  atone  for  the 
smallest  sin.  "  The  blood  of  bulls  and  goats 
cannot  take  away  sin."  The  inquiry  may  then  be. 
Wherewith  shall  I  come  before  the  Lord,  and  bow 
myself  before  the  high  God  ?  Shall  I  come  before 
him  with  burnt  offerings,  with  calves  of  a  year 
old  ?  Will  the  Lord  be  pleased  with  thousands  of 
rams,  or  with  ten  thousands  of  rivers  of  oil  ?  Shall 
I  give  my  first  born  for  my  transgression,  the  fruit 
of  my  body  for  the  sin  of  my  soul?"  However 
careless  once,  now  the  cry  is  extorted,  "  What 
must  I  do  to  be  saved?"  Without  some  conviction 
of  the  ill-desert  of  sin,  we  are  never  prepared  to 
view  Christ  as  "the  Lamb  of  God  that  taketh  away 
the  sin  of  the  world."  The  death  of  Christ  has 
little  or  no  meaning  to  a  careless  sinner.  The  soul 
must  be  deeply  wounded  by  the  stroke  of  the  law, 
before  it  is  ready  to  appreciate  the  precious  balm 
intended  as  a  remedy  for  the  pained  conscience. 
But  when  it  is  fairly  slain  by  the  law,  and  all  hope 
of  satisfying  its  demands  is  gone,  then  to  see  by 


PRACTICAL     SERMONS.  147 

the  eye  of  faith,  Christ  crucified,  and  to  learn  that 
"  He  was  wounded  for  our  transgressions,  and 
bruised  for  our  iniquities,"  and  that  he  was  thus 
made  a  curse  for  us,  that  we  might  be  redeemed 
from  the  curse  of.  the  law,  new  feelings  begin  to 
spring  up  in  the  soul.  Here,  indeed,  is  a  fountain 
opened  for  sin  and  uncleanness,  a  fountain  of 
precious  blood.  Now  it  is  understood  how  God 
can  be  just,  while  he  justifies  the  believing  sinner. 
The  law,  indeed,  does  not  relinquish  its  demands; 
this  is  impossible,  but  here  they  are  all  satisfied. 
It  is  more;  they  are  honoured.  "  Mercy  and  truth 
have  met  together,  righteousness  and  peace  have 
kissed  each  other."  The  sword  of  divine  justice 
has  indeed  been  turned  aside  from  us,  but  we 
behold  it  piercing  the  heart  of  our  Surety;  for  when 
he  stepped  into  our  place  under  the  law,  there  was 
no  remission  of  the  penalty,  but  the  stern  demand 
was  laid  upon  him.  Then  was  fulfilled  the  word 
of  the  prophet,  "  Awake,  0  sword,  against  the  man 
that  is  my  fellow;  smite  the  shepherd  and  the 
sheep  shall  be  scattered."  According  to  the  cove- 
nant engagements  of  the  Son,  he  assumes  our 
place,  and  drinks  the  cup  of  wrath  which  the 
Father  put  into  his  hands.  When  a  convicted 
sinner  beholds  Christ  lifted  up,  he  receives  a  salva- 
tion similar  to  that  which  the  Israelites,  bitten  by  the 
fiery  serpents,  obtained  by  looking  on  the  brazen 
serpent,  which  Moses  was  directed  to  elevate  upon 
a  pole.  For  as  every  one  of  these  received  imme- 
diate deliverance  from  his  painful  and  envenomed 
wound;  so,  every  one  who  by  faith  looks  to  a 
Saviour  exalted  on  the  cross,  receives  redemption 


148  PRACTICAL     SERMONS. 

from  the  guilt  of  sin.  When  his  faith  is  strong  he 
is  conscious  that  his  deliverance  is  effected,  and 
that  the  curse  is  removed.  But  faith  follows 
Christ  to  his  exaltation  to  heaven  also,  and  there 
sees  him  still  officiating  as  a  great  High  Priest. 
Still  he  appears  as  "  a  Lamb  that  had  been  slain." 
Still  he  exhibits  his  meritorious  propitiation,  and 
sprinkles  the  blood  of  the  great  sin-offering  before 
the  mercy-seat  in  the  temple  above.  "  He  is  able, 
therefore,  to  save  to  the  uttermost  all  who  come 
unto  God  by  him ;  seeing  he  ever  liveth  to  make 
intercession  for  them."  "  Such  an  High  Priest 
becomes  us."  The  believing  sinner  feels  his  con- 
science purified  by  the  sprinkling  of  this  atoning 
blood.  Christ  is,  therefore,  received  as  a  Priest, 
and  the  penitent  sinner  places  his  whole  confidence 
in  him,  and  cheerfully  commits  all  his  eternal 
interests  into  his  hands,  believing  that  what  he 
thus  confides,  will  be  safely  kept  unto  the  day 
of  redemption.  Thus  is  Christ  received  as  a 
Priest. 

He  is  also,  at  the  same  time,  received  as  a  King. 
Christ,  as  God,  has  an  indefeasible  right  to  our 
allegiance;  but  he  is  also  King,  as  our  Mediator. 
All  power  in  heaven  and  in  earth,  is  committed 
unto  him.  To  him  every  knee  should  bow  and 
every  tongue  confess.  But  having  purchased  a 
peculiar  people,  a  chosen  generation,  not  with  silver 
and  gold,  but  with  his  own  precious  blood,  he  has 
a  right  founded  in  redemption  to  rule  over  them. 
And  though  they  long  resisted  his  authority,  and 
often  said  in  their  hearts,  "  We  will  not  have  this 
man  to  reign  over  us;"    yet,   by  his    powerful 


PRACTICAL     SERMONS.  149 

grace  he  subdues  their  proud  and  rebellious  hearts, 
and  in  the  day  of  his  power,  makes  them  willing 
to  take  his  yoke  upon  them.  The  soul  humbled 
in  penitence  at  the  foot  of  the  cross,  cries,  "  Lord, 
what  wouldest  thou  have  me  to  do?"  Other  lords 
have  had  dominion  over  it,  but  now  it  renounces 
them  all,  and  voluntarily  submits  to  the  authority 
of  the  King  of  Zion,  and  cheerfully  resolves  to  keep 
his  commandments,  and  to  observe  all  his  ordi- 
nances. Christ  is  now  placed  on  the  throne  of  the 
affections,  and  reigns  as  supreme;  and  the  earnest 
and  continual  desire  of  the  believer  is,  that  every 
thought  and  imagination  may  be  brought  into  sub- 
jection to  the  law  of  Christ.  And  grief  is  felt  when- 
ever a  failure  of  due  obedience  is  observed.  Thus 
Christ  is  received  in  his  threefold  office  of  Prophet, 
Priest,  and  King;  and  in  these  offices  he  is  able  to 
accomplish  the  salvation  of  all  who  put  their  trust 
in  him.  For,  "of  God  he  is  made  unto  us  wisdom, 
righteousness,  sanctification,  and  redemption." 

Before  we  proceed  to  the  consideration  of  the 
latter  part  of  the  text,  let  us  reflect  on  what  has 
been  already  said,  and  endeavour  to  derive  some 
improvement  from  it. 

1.  Let  us  beware  of  imitating  the  ungrateful 
conduct  of  the  unbelieving  Jews.  By  their  unbe- 
lief, they  forfeited  all  the  rich  privileges  and 
blessings  which  appertained  to  them,  as  the  cove- 
nanted people  of  God.  They  gloried  in  being  the 
children  of  Abraham;  in  being  of  the  circumcision; 
in  having  the  oracles  and  promises  of  God  among 
them.  But  what  did  all  these  privileges  avail 
them,  when  they  rejected  him  in  whom  Abraham 


150  PRACTICAL     SERMONS 

firmly  believed;  and  refused  to  receive  Him  in 
whom  all  the  predictions  and  promises  concen- 
tered ?  However  descended  from  the  •  father  of 
the  faithful  according  to  the  flesh;  yet  they  were 
not  the  true  children  of  Abraham,  according  to  the 
promise;  "For  they  are  not  all  Israel  who  are  of 
Israel.  He  is  not  a  Jew  who  is  one  outwardly ; 
neither  is  that  circumcision  which  is  outward  in 
the  flesh;  but  he  is  a  Jew  who  is  one  inwardly, 
and  circumcision  is  that  of  the  heart,  in  the  spirit 
and  not  in  the  letter,  whose  praise  is  not  of  men 
but  of  God."  While  we  are  thankful  for  external 
privileges,  let  us  beware  of  trusting  in  them. 
They  will  all  avail  nothing  without  "  faith,  which 
worketh  by  love." 

2.  We  learn  from  what  has  been  said,  the  true 
nature  of  saving  faith;  it  is  the  "receiving  Christ 
as  he  is  offered  in  the  gospel,"  as  a  divine  Person, 
even  the  well-beloved  and  only  begotten  Son  of 
God,  who  thought  it  not  robbery  to  be  equal  with 
God.  It  is  to  receive  him  as  our  Prophet,  Priest, 
and  King,  understandingly  and  cordially;  and 
renouncing  every  other  foundation  of  hope,  and 
every  other  Teacher  and  Master.  It  is,  in  short, 
to  believe  firmly  all  that  God  has  testified  of  his 
Son.  It  is  so  to  apprehend  these  truths  by  the 
illumination  of  the  Spirit,  that  our  supreme  aff"ec- 
tions  may  be  attracted  to  Christ,  and  our  wills 
be  resolved  to  follow  the  Lamb  through  evil  and 
good  report. 


SEEMON   XI. 


PRIVILEGES   OF   THE   SONS    OF   GOD. 


To  as  many  as  received  him,  to  them  gave  he  power  to  become  the 
sons  of  God ;  even  to  them  that  beheve  on  liis  name ;  which  were 
born,  not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will 
of  man,  but  of  God. — John  i.  12,  13. 


To  be  descended  from  kings  and  nobles  is  an 
honour  held  in  high  estimation  in  the  world;  but 
when  men  are  unworthy  of  their  distinguished 
ancestors,  they  rather  cast  a  reproach  upon  them, 
than  inherit  any  real  honour  from  them.  The 
Jews  prided  themselves  on  being  descended  from 
Abraham,  the  friend  of  God,  and  the  father  of  the 
faithful;  and  many  of  them  rested  in  their  connex- 
ion with  a  pious  ancestry,  as  the  ground  of  their 
acceptance ;  but  Christ  makes  a  distinction  between 
a  natural  and  spiritual  descent.  He  denies  that 
the  Jews,  who  rejected  him,  were  the  children  of 
Abraham;  because  the  works  of  Abraham  they 
did  not  do.  And  John  the  Baptist,  told  them  not 
to  think  within  themselves  that  they  had  Abraham 
to  their  father,  for  God  was  able  of  the  stones  to 
raise  up  children  unto  Abraham. 

151 


152  PRACTICAL     SERMONS. 

Paul  also  draws  a  distinct  line  of  division 
between  those  who  were  merely  Jews  by  natural 
descent  and  outward  privileges,  and  those  who 
were  Israelites  in  heart.  (Rom.  ii.  28,  29.)  God 
has  one  only-begotten  Son,  generated  from  his  own 
essence,  without  being  separated  from  it.  The 
angels  also  are  called  "the  sons  of  God,"  because 
God  is  their  Father  and  Creator,  and  because  they 
bear  the  image  of  God.  Adam  is  called  "  the  son 
of  God,"  because  he  proceeded  immediately  from 
the  hand  of  God,  and  had  no  other  Father.  But 
believers  are  the  sons  of  God  in  virtue  of  their 
union  to  Christ.  As  he  is  a  Son,  in  an  exalted  and 
ineffable  sense,  and  they  are  members  of  his  body, 
his  flesh,  and  his  bones,  and  are  "one  spirit," 
they  are  sons  in  a  peculiar  sense,  in  which  no  other 
creatures,  however  exalted,  are  sons.  The  angels 
have  been  admitted  to  no  such  union  with  the  Son 
of  God,  as  that  with  which  believers  are  honoured. 
Christ,  by  becoming  incarnate,  has  come  very  near 
to  human  nature.  "  He  took  not  on  him  the 
nature  of  angels,  but  the  seed  of  Abraham." 
He  is  not  ashamed,  therefore,  to  call  his  people 
brethren. 

Again,  believers  are  sons,  because  they  have 
been  begotten  of  God.  This  the  evangelist  speaks 
of  in  our  text.  He  had  declared,  that  all  who 
received  Christ,  possessed  the  power  or  privilege 
of  becoming  the  sons  of  God ;  and  lest  any  one 
should  think  that  this  high  privilege  was  obtained 
by  human  descent,  or  from  any  external  thing,  or 
any  human  power,  he  goes  on  to  tell  how  they 
became  sons.     It  was  by  being  born.    But  whence 


PRACTICAL     SERMONS.  153 

this  birth  ?  Was  it  by  blood  or  natural  descent,  or 
from  any  human  origin?  No.  This  would  not 
have  made  them  the  sons  of  God.  But  they 
became  the  sons  of  God  by  being  "born  of  God." 
This  fundamental  doctrine  of  Christianity,  our 
Lord  treats  of  fully,  in  his  discourse  with  Nicode-  • 
mus,  the  Jewish  ruler,  who  had  come  to  him  by 
night  to  learn  something  of  his  doctrine.  To  him, 
Christ  declares,  that  "  except  a  man  be  born  again, 
(or  from  above,  as  the  word  should  be  rendered,)  he 
cannot  see  the  kingdom  of  God."  And  when  the 
inquiring  Jew  marvelled  at  this,  he  reiterates  what 
he  had  said  -of  the  necessity  of  this  change;  but 
teaches  him  that  it  was  a  spiritual  and  not  a 
natural  birth  of  which  he  spake.  The  expression, 
"  born  of  the  Spirit,"  in  that  passage,  is  equivalent 
to  being  "  born  of  God"  in  this  place.  The  word 
"water,"  which  is  joined  to  "spirit,"  may  be 
merely  an  external  emblem  of  purification;  or  it 
may  possibly  refer  to  the  ordinance  of  baptism, 
which  strikingly  represents,  by  an  external  sign, 
the  work  of  regeneration ;  and  which  is  also  a  duty 
required  of  all  believers.  "  The  wind  bloweth 
where  it  listeth,  and  thou  hearest  the  sound  thereof, 
but  canst  not  tell  whence  it  cometh,  nor  whither  it 
goeth;  so  is  every  one  that  is  born  of  the  Spirit." 
By  these  words  of  our  Saviour,  we  are  taught, 
that  the  operations  of  the  Spirit  are  sovereign  and 
free,  as  the  wind  bloweth  where  it  listeth.  No 
man  can  command  the  wind,  or  direct  its  course; 
"so  is  every  one  that  is  born  of  the  Spirit." 
Again,  we  learn  from  these  words,  that  the  opera- 
tions of  the  Spirit  cannot  be  traced  in  the  work  of 

20 


154  PRACTICAL     SERMONS. 

regeneration.  We  can  neither  explain  the  manner 
in  which  the  work  commences,  the  process  by 
which  it  is  carried  on,  nor  its  termination ;  but  as 
in  the  case  of  the  wind,  we  can  hear  its  sound,  so 
here  we  may  observe  the  fruits  and  effects  of  the 
Spirit's  operation. 

This  change  is  called  regeneration,  or  the  new 
birth,  because  it  is  the  beginning  of  a  new  kind  of 
life.  As  in  the  natural  birth,  we  come  into  the 
world,  and  by  degrees  become  acquainted  with  the 
objects  around  us,  as  they  make  impressions  on  our 
senses;  so  by  being  born  of  God,  or  born  from 
above,  the  eyes  of  our  mind  are  opened  upon  the 
spiritual  world.  We  receive  by  regeneration  a 
susceptibility  of  taking  on  lively  impressions  from 
objects  w^hich  affected  us  not  at  all  before.  A  new 
heaven  and  a  new  earth  seem  to  be  created;  for 
the  views  of  all  nature  are  changed,  by  the  new 
life  which  has  been  communicated.  But  whence 
this  new  light  ?  Does  the  Lord  make  a  new  revela- 
tion to  every  regenerated  soul  ?  By  no  means. 
This  light  emanates  from  the  Bible.  It  is  the 
law  contained  in  the  Holy  Scriptures  which  is  now 
seen  to  be  "  holy,  just,  and  good,"  and  it  is  by  this 
law  that  sin  is  seen  to  be  "  exceeding  sinful."  It  is 
Christ,  as  exhibited  in  the  Bible,  who  becomes  the 
object  of  the  faith  and  love  of  the  renewed  mind. 
Enthusiasts  may  undervalue  the  word,  and  choose 
rather  to  follow  their  own  disordered  imaginations ; 
but  the  soul  taught  of  God  is  always  led  to  the 
word,  for  divine  instruction.  This  is  the  "  lamp 
to  their  feet,  and  the  light  to  their  path."  By  the 
word  the  Spirit  operates.      The  reason  why  the 


PRACTICAL     SERMONS.  155 

truth,  often  heard  and  read,  seems  to  be  new,  and 
clothed  with  beauty  and  interest  unperceived  before, 
is  because  the  films  of  ignorance  and  unbelief 
and  prejudice,  are  removed  by  the  illumination  of 
the  Holy  Spirit.  Something  of  the  glory  of  God 
is  now  seen  shining  in  the  face  of  Jesus  Christ; 
and  beholding  this,  the  regenerated  soul  is  trans- 
formed into  the  same  likeness  from  glory  to  glory, 
as  by  the  Spirit  of  the  Lord.  And  it  requires 
Omnipotence  to  cause  the  blinded  eyes  to  see. 
The  same  power  which  caused  light  to  shine  out 
of  darkness,  must  shine  into  our  hearts,  to  give  us 
the  light  of  the  knowledge  of  the  glory  of  God  in 
the  face  of  Jesus  Christ.  At  first,  the  views  of  the 
regenerated  soul  may  be  dim  and  indistinct,  like 
those  of  the  man  restored  to  his  natural  sight  by 
our  Saviour.  When  asked  whether  he  saw  aught, 
he  replied,  that  he  saw  "men  as  trees  walking;" 
but  another  touch  of  the  Saviour's  hand,  caused 
him  "to  see  all  things  clearly."  So,  "the  path 
of  the  just  is  as  the  shining  light  that  shineth 
more  and  more  unto  the  perfect  day."  The 
degrees  of  light,  and  the  vigour  of  life,  communi- 
cated by  regeneration,  are  very  different  in  differ- 
ent converts.  The  work  of  grace  on  the  heart,  is 
in  kind  the  same  in  all,  but  various  in  degree, 
analogous  to  what  is  observed  in  the  natural  life. 
The  soul  born  of  God,  seeks  in  its  most  ardent 
aspirations,  to  return  to  God  the  fountain  of  life. 
The  affections  are  now  habitually  set  on  things 
above,  and  the  renewed  soul  spontaneously  goes 
out  in  ardent  desires  after  God,  desiring  to  know 
more  of  him,  and  to  enjoy  the  light  of  his  counten- 


156  PRACTICAL     SERMONS. 

ance;  hungering  and  thirsting  after  righteousness; 
panting  after  communion  with  God,  and  seeking 
to  advance  his  glory.  These,  in  Scripture,  are 
denominated  "  seekers  of  the  Lord,"  and  there  is 
a  gracious  promise,  that  none  of  them  shall  seek  in 
vain.  When  the  Lord  says,  "  Seek  ye  my  face, 
their  heart  responds.  Thy  face.  Lord,  will  we  seek." 

The  tree  being  now  made  good,  cannot  but 
bring  forth  good  fruit.  The  regenerated  soul  loves 
God  above  all  things,  and  delights  in  his  law  after 
the  inner  man.  The  best  evidence  of  having 
experienced  this  change  is  a  habitual  purpose  and 
endeavour  to  keep  all  the  commandments  of  God, 
and  to  oppose  and  avoid  every  known  sin.  Their 
prevailing  motive  is  love  to  God ;  their  rule,  God's 
holy  law  which  they  cordially  approve;  and  their 
end,  the  glory  of  God.  Certainly  all  who  are 
governed  by  these  principles  are,  the  sons  of  God. 

But  God  not  only  is  the  author  of  regeneration 
to  his  children,  but  of  adoption.  By  adoption,  a 
man  takes  into  his  family  some  poor  child,  and 
bestows  upon  it  his  affection  and  care ;  and  treats 
it,  in  all  respects,  as  if  it  were  his  own  child, 
begotten  of  his  own  body.  And  this  little  orphan 
is  introduced,  it  may  be,  into  a  rich  and  honourable 
family;  and  instead  of  penury  and  disgrace,  it  is 
supplied  with  every  thing  necessary  for  its  comfort, 
and  becomes  the  heir  of  the  estate.  This  practice, 
very  common  among  some  nations,  especially  the 
Romans,  and  not  unknown  in  our  own  country,  is 
made  use  of  to  represent  the  gracious  dealings  of 
our  heavenly  Father  toward  poor,  lost,  and  degraded 
sinners,  whom  he  saw  lying  in  a  state  of  ruin.    On 


PRACTICAL     SERMONS.  157 

these  he  exercises  tender  compassion,  and  rescues 
them  from  the  miserable  condition  into  which  they 
were  sunk;  raises  them  up  from  their  low  estate, 
and  makes  them  sons  and  daughters.  They  are 
brought  into  his  church,  and  are  there  nourished 
and  supported  with  every  thing  necessary  for  their 
spiritual  welfare.  And  that  they  may  be  encour- 
aged to  come  with  confidence  and  freedom  into  his 
presence,  their  heavenly  Father  bestows  on  them 
the  spirit  of  adoption ;  by  which  they  are  disposed 
to  call  him  their  Father,  with  the  fond  affection  of 
children.  They  are  no  more  considered  and  treated 
as  servants,  but  as  sons;  and  being  sons,  they  are 
of  course  heirs.  And  as  the  rich  inheritance  which 
is  in  reversion  belongs  to  the  Son  of  God,  who  has 
purchased  it,  they  are  made  joint  heirs  with  him. 
While  in  this  world,  they  are  trained  by  suit- 
able discipline  and  trials,  that  they  may  become 
meet  for  the  inheritance  of  the  saints  in  light. 
But  when  their  time  of  trial  and  preparation  is 
ended,  they  will  have  an  abundant  entrance  admin- 
istered unto  them  into  the  everlasting  kingdom  of 
their  Lord  and  Saviour  Jesus  Christ;  after  which 
they  will  hunger  no  more,  and  thirst  no  more,  and 
all  tears  shall  be  for  ever  wiped  from  their  eyes. 
They  shall  henceforth  be  ever  with  the  Lord  that 
they  may  behold  his  glory.  For  it  is  his  will,  that 
where  he  is,  there  they  should  be  also. 

From  a  consideration  of  these  things  we  may 
well  adopt  the  admiring  exclamation  of  the  apostle 
John,  "  Behold,  what  manner  of  love  the  Father 
hath  bestowed  upon  us,  that  we  should  be  called 
the  sons  of  God.     Beloved,  it  doth  not  yet  appear 


•^ 


158  PRACTICAL     SERMONS. 

what  we  shall  be,  but  when  he  doth  appear,  we 
shall  be  like  him,  for  we  shall  see  him  as  he  is. 
And  every  man  that  hath  this  hope  in  him,  purifieth 
himself,  even  as  he  is  pure." 

The  dignity  and  honour  enjoyed  by  the  greatest 
princes  on  earth  is  contemptible  when  compared 
with  that  of  the  meanest  child  of  God.  Soon  all 
earthly  glory  shall  be  obscured  for  ever ;  and  the 
dust  and  bones  of  the  greatest  monarch  will  be 
as  loathsome  as  those  of  the  vilest  beggar;  but 
though  the  bodies  of  the  sons  of  God,  are  destined 
also  to  return  to  the  earth,  yet  their  very  dust  is 
precious  in  the  eyes  of  the  Lord;  and  though 
apparently  vile  while  in  the  grave,  yet  it  is 
destined  to  rise  again  in  honour  and  glory.  And 
in  the  Father's  house  there  is  already  a  glorious 
mansion  prepared  for  every  one  of  the  sons  and 
daughters  of  God  Almighty. 

If  believers  have  made  over  to  them  all  the 
privileges  of  sons  of  God,  they  should  act  as 
becometh  the  heirs  for  whom  such  an  inherit- 
ance is  provided.  We  would  expect  of  the  son  of 
a  king  who  was  heir  to  a  crown,  and  expected 
shortly  to  occupy  a  throne,  to  stand  aloof  from  low 
company  and  degrading  pursuits.  We  should 
expect  him  to  live  under  the  constant  impression 
that  he  was  the  son  of  a  king.  Certainly,  then, 
the  sons  of  God,  while  detained  upon  earth,  should 
not  be  conformed  to  this  world.  They  should 
not  set  their  hearts  on  things  below,  but  should 
habitually  remember  that  they  are  heirs  to  a 
heavenly  inheritance.  This  object  should  never 
be  long  out  of  their  thoughts,  and  nothing  which 


PRACTICAL     SERMONS.  159 

they  can  control  should  be  permitted  to  draw  them 
off  from  the  contemplation  and  pursuit  of  this 
glorious  object.  Their  citizenship  being  in  heaven 
they  should  confess  themselves  to  be  strangers  and 
pilgrims  on  earth. 

Finally,  the  sons  of  God  should  be  filled  with 
joy  in  the  lively  hope  of  the  riches  of  glory  which 
awaits  them.  Professino^  Christians  too  often  go 
mourning  all  the  day  long,  and  through  grief  and 
despondency,  hang  their  heads  as  the  bulrush. 
And  this  leads  others  to  think  that  they  are  a  poor, 
dejected,  miserable  set  of  people,  who  being  cut  off 
by  their  religious  profession  from  the  pleasures  and 
amusements  of  this  world,  have  found  no  compen- 
sation in  religion,  and  enjoy  little  or  no  comfort  in 
the  prospect  before  them.  These  things  ought  not 
so  to  be.  Let  saints  be  joyful  in  their  King.  Of  all 
people  in  the  world,  they  have  the  best  right  to  be 
joyful.  They  have  nothing  to  fear,  for  all  things 
shall  work  for  their  good,  and  they  have  every 
thing  to  hope  for,  because  heaven  is  secured  to 
them  by  two  immutable  things  in  which  it  is 
impossible  for  God  to  lie,  that  they  might  have 
strong  consolation  who  have  fled  for  refuge  to  lay 
hold  on  the  hope  set  before  them.  A  gracious 
God  not  only  permits,  but  commands  his  children 
to  rejoice;  yea,  to  rejoice  always  to  rejoice  ever- 
more, to  rejoice  in  tribulation,  and  even  in  death. 

0  Christian,  think  much  of  the  high  dignity  to 
which  you  are  exalted  by  your  union  to  Christ. 
You  are  kings  and  priests  unto  God.  You  are 
the  heirs  of  a  heavenly  inheritance,  joint  heirs  with 
Christ.     What  if  here  you  are  a  poor  and  afflicted 


160  PRACTICAL     SERMONS. 

people ;  in  this  respect  you  resemble  your  Saviour. 
If  you  suffer  with  him,  you  shall  also  reign 
with  him.  Though  poor  and  afflicted  in  this 
world,  in  the  world  to  come  you  will  be  rich 
and  happy.  Your  treasures  there  can  never  be 
lost;  "  Neither  moth  nor  rust  doth  corrupt,  and 
thieves  do  not  break  through  and  steal."  Live, 
then,  by  faith,  looking  "not  at  the  things  which  are 
seen,  which  are  temporal,  but  at  the  things  which 
are  not  seen,  which  are  eternal."  Live  in  the 
lively  hope  and  anticipation  of  your  future  bliss. 
Let  this  alleviate  your  burdens,  and  sweeten  the 
toils  of  your  weary  pilgrimage. 


SERMON   XII. 


DECEITFULNESS   OF   THE   HEAKT. 


The  heart  is  deceitful  above  all  things,  and  desperately  wicked. — 
Jeb.  xvii.  9 


These  words  do  not  describe  the  moral  condition 
of  any  particular  man,  or  of  any  one  nation,  but  are 
spoken  generally  of  human  kind.  The  meaning 
is  the  same  as  if  it  had  been  said,  every  heart 
is  "deceitful  above  all  things,  and  desperately 
wicked."  Not  that  all  men  are  in  practice  equally 
wicked;  or  that,  in  fact,  all  hearts  are  equally 
deceitful ;  for  there  is  a  progress  in  sin  to  which  no 
limits  can  be  assigned.  When,  therefore,  it  is 
asserted  that  all  men  are  totally  depraved,  the 
meaning  is  not,  that  all  are  as  depraved  as  they 
can  be,  but  that  even  before  moral  acts  commence, 
there  is  in  all  men  an  utter  destitution  of  all  right- 
eousness. As  to  original  sin,  all  men  stand  on  the 
same  level.  All  are  destitute  of  any  true  love  to 
God.  "  The  carnal  mind  is  enmity  against  God." 
By  nature  we  are  all  "  dead  in  sin,"  and  "  children 
of  wrath  even  as  others." 

21  161 


162  PRACTICAL     SERMONS. 

We  learn  from  the  example  of  Paul,  in  the  third 
chapter  of  Romans,  that  the  declarations  in  the 
Old  Testament  respecting  the  character  and  sinful 
state  of  mankind,  are  applicable  to  all  men,  in  all 
ages.  And  even  those  traits  of  moral  character, 
which,  when  exhibited,  had  particular  reference  to 
the  Jewish  people,  are  applicable  to  other  nations. 
And  this  rule  of  interpretation  depends  on  two 
principles;  first,  that  human  nature  is  essentially 
the  same  in  all  ages  and  among  all  people;  and 
secondly,  that  the  sacred  Scriptures  were  written 
for  the  instruction  of  people  at  all  times.  The 
words  of  our  text,  however,  are  free  from  all  objec- 
tion arising  from  a  special  reference  to  any  man  or 
nation ;  they  contain  a  general  proposition,  which  is 
as  true  and  as  applicable  in  our  age  as  in  another. 

There  are  two  qualities  here  ascribed  to  the 
human  heart,  and  both  in  the  superlative  degree, 
viz.  deceitfulness,  exceeding  that  of  every  other 
thing ;  and  desperate  or  deadly  wickedness — wicked- 
ness, incurable  by  any  human  means. 

In  this  discourse  we  propose  to  treat  of  the 
exceeding  deceitfulness  of  the  heart;  and  may 
treat  of  its  desperate  wickedness  at  another  time. 

That  is  properly  called  deceitful  which  presents 
objects  in  a  false  light,  or  leads  to  a  misconception 
of  the  nature  of  things  within  us  and  around  us. 
And  that  is  properly  called  deceitful,  which  con- 
ceals its  own  true  character,  and  assumes  the 
appearance  of  what  it  is  not. 

1.  One  of  the  ways  in  which  the  deceitfulness  of 
the  heart  manifests  itself  is  in  its  tendency  to  blind 
the   understanding   in    regard   to   religious   truth. 


PRACTICAL     SERMONS.  163 

It  is  certainly  a  matter  of  primary  importance,  that 
our  views  of  the  doctrines  and  precepts  of  religion 
be  correct.  True  religion  is  distinguished  from 
superstition  on  one  side,  and  enthusiasm  on  the 
other,  by  this,  above  every  other  criterion,  that  it 
is  founded  in  just  intellectual  conceptions  of  the 
great  truths  of  divine  revelation.  All  pure  and 
holy  affections  toward  God,  in  which  the  very 
essence  of  religion  consists,  must  be  excited  by 
correct  views  of  the  divine  attributes ;  and  all  good 
conduct  proceeds  from  good  motives  or  pure  affec- 
tions. To  have  the  mind  darkened  with  ignorance, 
or  perverted  by  error,  is  inconsistent  with  the  exer- 
cise of  holiness,  or  the  practice  of  true  virtue. 
Evidence  is  always  on  the  side  of  truth;  but  that 
evidence  may  be  overlooked,  or  so  distorted,  that 
the  truth  may  not  be  perceived,  and  instead  of  it 
error  may  be  embraced  and  defended  as  truth. 
The  reason  why  the  minds  of  men  reject  the  truth 
is,  the  depravity  of  the  heart.  "  This  is  the  con- 
demnation, that  light  is  come  into  the  world,  and 
men  loved  darkness  rather  than  light.  A  deceived 
heart  hath  turned  them  aside."  The  grossest 
errors  of  idolaters  are  traced  by  the  apostle  Paul, 
to  a  wrong  state  of  heart.  "  When  they  knew 
God,  they  glorified  him  not  as  God,  but  became 
vain  in  their  imaginations."  And  it  is  a  principle 
in  the  government  of  God,  that  men  who  love  not 
the  truth,  and  deliberately  turn  away  from  it,  are 
given  up  to  judicial  blindness,  and  to  the  dominion 
of  sin.  So,  when  the  conduct  of  the  heathen  is 
described  by  Paul,  and  their  voluntary  attachment 
to  idolatry  in  preference  to  the  worship  of  the  true 


164  PRACTICAL     SERMONS. 

God,  lie  adds,  "  Therefore,  God  gave  them  up  to 
tincleanness."  And  in  another  place  he  says, 
"  Because  they  received  not  the  love  of  the  truth, 
that  they  might  be  saved.  And  for  this  cause, 
God  shall  send  them  strong  delusion,  that  they 
should  believe  a  lie,  that  they  all  might  be  damned, 
who  believed  not  the  truth,  but  had  pleasure  in 
unrighteousness. ' ' 

Infidelity,  and  every  species  of  dangerous  error, 
may  be  traced  to  the  deceitfalness  of  the  heart. 
If  men  possessed  good  and  honest  hearts,  they  would 
search  diligently  for  the  truth,  and  would  be  dis- 
posed to  judge  impartially  of  its  evidence ;  and,  as 
was  said,  evidence  being  on  the  side  of  truth,  and 
the  truth  cono^enial  with  the  moral  feelings  of  the 
upright  mind,  it  would  always  be  embraced.  Athe- 
ism itself  is  a  disease  rather  of  the  heart,  than  of  the 
head.  And  idolatry,  which  darkens  with  its  por- 
tentous shadows  a  large  portion  of  our  globe,  owes 
its  origin  to  the  deceitfulness  and  wickedness  of  the 
human  heart.  It  was  not  for  want  of  evidence  that 
men  apostatized  from  the  worship  of  the  true  God 
to  idolatry;  "for  the  invisible  things  of  him  from 
the  creation  of  the  world  are  clearly  seen,  being 
understood  by  the  things  that  are  made,  even  his 
eternal  power  and  Godhead;  so  that  they  are  with- 
out excuse.  Because  that  when  they  knew  God, 
they  glorified  him  not  as  God,  neither  were  thank- 
ful, but  became  vain  in  their  imaginations,  and 
their  foolish  heart  was  darkened." 

The  influence  which  the  dispositions  of  the  heart 
have  on  the  judgments  of  the  understanding,  to 
pervert   them,    is   a   matter   of  daily   observation. 


PRACTICAL     SERMONS.  165 

The  connexion  between  trutli  and  holiness  is  so 
intimate,  and  also  between  error  and  sin,  that  even 
in  minor  deviations  from  the  true  doctrine,  if  we 
could  trace  it,  we  should  find  that  every  obliquity 
of  this  kind  produced  a  corresponding  effect  on 
the  moral  character  of  the  person. 

2.  Again,  the  exceeding  deceitfulness  of  the  heart 
appears  in  the  delusive  promises  of  pleasure,  which 
it  makes,  in  the  indulgence  of  sinful  desires.  This 
illusion  probably  arises  from  an  original  principle 
of  our  constitution.  Had  man  continued  upright, 
this  expectation  of  pleasure  would  never  be  disap- 
pointed. For  then  the  supreme  affections  were 
fixed  on  God,  in  whom  there  is  an  infinite  fulness 
to  satisfy  the  desires  of  every  creature.  But  now, 
when  the  heart  is  turned  away  from  God,  and  the 
supreme  love  of  the  heart  placed  on  the  creature, 
it  is  no  wonder  that  continual  disappointment  of 
our  expectations  of  happiness  in  the  indulgence  of 
our  desires  is  experienced.  This  is  so  uniformly 
the  fact,  that  it  is  a  common  remark,  that  men 
enjoy  more  pleasure  in  the  pursuit  of  the  objects 
of  the  world,  than  in  their  possession.  This 
delusion  of  pleasure  in  prospect,  particularly  affects 
the  young.  With  them  experience  is  wanting, 
which  serves  to  correct  this  error  of  the  imagina- 
tion ;  but  even  experience  is  insufficient  to  cure  the 
disease.  Men,  w^hen  disappointed  in  one  pursuit, 
commonly  turn  with  unabated  ardour  to  another : 
or  they  attribute  their  want  of  enjoyment  to  some 
wrong  cause,  and  still  press  on  in  the  fond  expec- 
tation of  realizing  their  hopes  in  some  other  pur- 
suit.    Vain  expectation  !     They  are  deluded  by  an 


166  PRACTICAL     SERMONS. 

"unsubstantial  image  which  will  for  ever  keep  at 
the  same  distance  before  them,  and  constantly 
elude  their  ardent  hopes.  The  experience  of  all 
who  have  gone  before,  testifying  that  all  results  in 
vanity  and  vexation  of  spirit  in  the  possession  of 
earthly  good,  has  no  effect  to  communicate  wisdom 
to  those  who  come  after  them.  The  young  gene- 
ration run  off  in  the  mad  career  with  as  sanguine 
hopes  of  happiness,  as  if  no  one  had  ever  been 
disappointed.  And  in  this  matter,  the  world  does 
not  become  wiser  by  growing  older. 

There  is  another  deception  of  the  heart  which 
has  relation  to  the  indulgence  of  natural  desires. 
The  person  may  be  apprehensive  at  first,  from 
former  experience,  that  some  evil  to  soul  or  body 
may  arise  from  unlawful  indulgence.  A  pause  is 
produced,  and  hesitation  is  felt;  but  appetite,  when 
strong,  pleads  for  indulgence,  and  is  fruitful  in 
pleas;  among  which  none  is  more  false  and  deceit- 
ful, than  that  if  gratified  in  this  instance,  it  will 
never  crave  indulgence  any  more.  And  this  false 
promise  often  prevails  with  the  vacillating  sinner ; 
and  he  plunges  into  the  gulf,  which  is  open  to 
receive  him.  For  the  former  deception  of  the 
imagination,  prior  to  experience,  there  seemed  to 
be  some  plausible  pretext;  but  for  this,  there  is  not 
the  shadow  of  a  reason.  That  any  desire  or 
appetite  should  be  eradicated  by  indulgence,  is 
contrary  to  all  experience.  It  is  a  law  of  our 
nature,  obvious  to  all,  that  every  affection  is 
strengthened  by  exercise,  and  every  appetite  be- 
comes stronger  by  being  freely  gratified.  Yet 
this    deceitful    plea    is    made    again    and   again, 


PRACTICAL     SERMONS.  167 

''Yield  but  in  this  one  instance,  and  you  shall 
never  be  solicited  again."  After  this  single  indul- 
gence, says  the  craving  appetite,  you  may  be  for 
ever  obedient  to  the  dictates  of  conscience. 

Under  the  influence  of  an  evil  heart,  every  thing 
appears  in  false  colours.  Not  only  does  error  assume 
the  garb  of  truth,  but  piety  itself  is  made  to  appear 
odious.  Indeed,  there  is  nothing  upon  earth,  which 
the  carnal  mind  hates  so  truly  as  holiness.  But  as 
that  which  appears  good  cannot  be  hated,  one  art 
of  the  deceitful  heart  is,  to  misrepresent  the  true 
nature  of  piety  and  devotion.  The  fairest  face 
when  caricatured,  becomes  deformed,  and  appears 
ludicrous.  Wicked  men  are  accustomed  always 
to  caricature  true  religion,  that  they  may  laugh  at 
it,  and  despise  it.  One  thing  wdiich  assists  very 
much  in  leading  to  this  result  is,  the  employment 
of  deceptive  terms.  Men  are  very  much  governed 
by  words.  Call  any  man,  however  dignified  and 
excellent,  by  some  name,  associated  with  the 
ludicrous  and  contemptible,  and  you  will  never 
think  of  him  but  with  ridicule  or  contempt.  Thus 
men  of  the  world  are  accustomed  to  call  true 
religion  by  the  names  of  enthusiasm,  fanaticism, 
superstition,  bigotry,  or  hypocrisy.  Now,  as  all 
these  are  odious  things,  the  application  of  these 
.names  to  the  best  thing  in  the  w^orld,  has  the 
effect  of  blinding  the  minds  of  those  who  use  these 
terms ;  so  that,  though  in  their  sober  judgment, 
they  cannot  but  know  that  religion  is  necessary 
and  excellent  in  its  nature ;  yet,  by  means  of  this 
trick  of  the  deceitful  heart,  they  come  by  degrees 


168  PRACTICAL     SERMONS. 

to  despise  or  contemn  every  profession  and  appear- 
ance of  religion. 

And  this  result  is  more  effectually  produced  by 
false  reasoning;  as  when,  from  one  instance  of 
manifest  hypocrisy,  the  inference  is  drawn  that  all 
professors  of  religion  are  hypocrites;  or  when, 
from  one  false  step  in  a  good  man,  it  is  concluded, 
that  all  his  actions  have  proceeded  from  impure 
motives.  The  deceitful  heart  not  only  suffers  such 
reasonings  to  pass,  but  sanctions  them  as  though 
these  were  the  legitimate  conclusions  of  the 
soundest  logic. 

By  the  same  abuse  of  words  and  sophistical 
reasoning,  vice  is  often  dressed  up  in  the  habili- 
ments of  virtue;  and  the  foulest  passions  of  our 
nature  are  dignified  with  names  importing  a  virtu- 
ous or  innocent  feeling.  Thus  revenge  which 
prompts  a  man  to  imbrue  his  hands  in  the  heart's 
blood  of  a  friend,  for  an  inadvertent  word,  or  some 
other  trifling  offence,  is  denominated  honour ;  and 
the  guilty  murderer  reeking  with  a  brother's  blood, 
is  received  into  the  society  of  the  world  as  an  hon- 
ourable, though  it  may  be  thought,  an  unfortunate 
man.  Pride  seems  now  scarcely  to  seek  the 
disguise  of  another  name.  All  that  is  required  is 
some  epithet,  such  as  an  honest  pride ;  such  pride 
as  leads  a  man  to  respect  himself.  Sometimes, 
indeed,  bad  words  are  used  in  a  good  sense ;  thus 
the  words  j^ride  and  ambition^  though  properly 
expressive  of  evil  passions,  are  frequently  employed 
to  signify  feelings  which  are  not  blamable;  but 
this  is  a  dangerous  practice.     It  brings  virtue  and 


PRACTICAL     SERMONS.  169 

vice  too  near  together,  and  obscures  and  perplexes 
the  boundaries  which  separate  them.  A  woe  is 
denounced  against  those  who  thus  attempt  to  con- 
found good  and  evil.  "  Woe  to  them  that  call 
evil  good,  and  good  evil;  and  put  darkness  for  light, 
and  light  for  darkness;  that  put  bitter  for  sweet, 
and  sweet  for  bitter." 

The  deceitfulness  of  the  heart  is  also  exceedingly 
manifest  in  the  false  pretensions  which  it  makes, 
and  the  delusive  appearances  which  it  assumes. 
And  this  deceitfulness  not  only  imposes  upon 
others,  but  upon  the  person  himself.  Under  this 
delusion,  men  persuade  themselves  that  they  are 
not  wicked,  but  that  their  hearts  are  good.  Their 
virtues,  or  semblance  of  virtues,  are  magnified, 
when  seen  through  the  false  medium  of  self-love ; 
and  their  vices  are  so  diminished,  that  they  are 
either  not  seen,  or  appear  as  mere  peccadilloes, 
scarcely  deserving  notice.  Such  persons  are  also 
deceived  as  to  their  own  wisdom.  They  are 
described  by  the  pen  of  inspiration,  as  "  wise  in 
their  own  conceit."  They  think  that  they  know 
much,  when  in  truth  "  they  know  nothing  yet  as 
they  ought  to  know."  And  such  a  blinding  influ- 
ence has  the  deceitful  heart  on  many,  that  they 
imagine  that  they  possess  virtues  or  qualities 
worthy  of  admiration,  which  all  their  acquaint- 
ances know  they  are  utterly  destitute  of  This  is 
the  case  with  boasters,  and  vain  braggarts.  But 
the  most  dangerous  form  of  this  deceit  is,  when 
persons,  never  converted  or  renewed,  are  induced 
to  believe  that  they  are  saints.  They  even  esteem 
themselves  superior  to  those  who  are  truly  pious, 

22 


170  PRACTICAL     SERMONS. 

and  make  a  flaming  profession  of  religion  before 
the  world,  while  pride,  covetousness,  lust,  or  envy, 
are  predominant  in  their  hearts,  and  too  manifest 
in  their  lives.  Evidences  of  the  dominion  of  sin, 
which  would  lead  them  to  entertain  a  certain 
opinion  that  another  was  still  in  the  gall  of  bitter- 
ness and  bond  of  iniquity,  have  not  the  effect  to 
shake  their  good  opinion  of  their  own  spiritual 
condition.  This  dangerous  treachery  of  the  heart, 
not  only  misleads  the  hypocrite  to  his  ruin,  but  all 
careless  men  and  women  are  under  its  control,  as 
it  relates  to  their  future  course  in  regard  to  religion. 
They  all  purpose  at  some  future  time  to  repent  and 
reform,  and  are  fully  persuaded,  that  when  a  con- 
venient season  arrives,  they  will  do  so.  Now,  all 
these  promises  and  hopes  of  future  repentance  and 
amendment,  arise  from  a  deceitful  heart.  The 
true  cause  of  the  neglect  of  religion  at  present,  is 
an  aversion  to  spiritual  things,  and  this  disposition 
will  prevent  them  from  attending  to  religion,  at 
any  future  time ;  and  with  every  day  will  become 
more  inveterate.  The  deception  consists  in  this, 
that  the  person  seeing  the  importance  and  moral 
obligations  of  piety,  conceives  that  that  indisposi- 
tion to  God's  service,  which  is  now  felt,  will  be 
diminished  by  time ;  or  rather  that  it  will  not  be 
felt  at  a  future  time.  Every  resolution  or  promise 
of  any  unconverted  man  or  woman,  of  future  repent- 
ance and  reformation,  is  an  instance  of  the  deceit- 
fulness  of  the  human  heart.  This  is  remarkably 
verified  in  the  case  of  those  persons  who  are 
alarmed  with  the  prospect  of  death,  when  laid  on  a 
bed  of  sickness.     How  often  do  such  promise  that 


PRACTICAL     SERMONS.  171 

if  God  will  only  spare  them,  and  restore  them  to 
health,  they  will  serve  him  to  their  dying  day. 
But  no  sooner  is  returning  health  enjoyed,  than  all 
these  promises  are  forgotten,  or  disregarded. 

Again,  the  deceitfulness  of  the  healrt  is  manifest 
in  the  good  which  we  promise  ourselves  that  we 
will  do  in  future.  At  present  there  are  impedi- 
ments which  stand  in  the  way  of  doing  the  good 
which  we  intend  to  do  hereafter.  When  we  look 
back  on  our  past  lives,  and  see  many  opportunities 
of  doing  good,  which  have  been  neglected,  we  feel 
regret;  and  when  we  look  forward,  we  flatter  our- 
selves that  we  shall  be  much  more  active  and 
benevolent,  much  more  watchful  and  zealous,  than 
we  have  been.  But  the  true  test  of  character  is, 
what  we  are  actually  doing  at  the  present  time. 
Do  we  now,  from  day  to  day,  do  all  the  good  which 
is  in  our  power?  Do  we  now  improve  our  time 
and  talents  to  the  utmost  ?  Do  we  now  seek  the 
happiness  of  all  who  are  near  to  us,  and  use  every 
practicable  means  for  their  salvation?  If  we  do 
not,  then  does  our  heart  deceive  us,  as  to  its  own 
real  disposition.  The  apparent  penitence  for  not 
having  done  what  we  ought,  in  time  past,  is  not 
genuine;  or  we  should  immediately  reform,  and 
begin  at  once  to  do  the  good  which  is  now  in  our 
power.  The  confidence  that  we  shall  do  better 
hereafter,  is  a  vain  self-confidence  which  will  never 
be  realized  in  fact;  for  if  there  was  in  us  a  sincere 
disposition  to  do  the  good  hereafter,  which  the 
heart  promises,  we  would  not  neglect  the  oppor- 
tunities and  calls  to  well-doing,  which  are  present 
to  us  every  day.      The  reason  of  this  dangerous 


172  PRACTICAL     SERMONS. 

mistake  is,  that  when  we  contemplate  duty  at  a 
distance,  either  in  the  past  or  future,  we  view  it 
abstracted  from  those  circumstances  which  always, 
in  fact,  accompany  it.  We  consider  the  obligation 
and  the  goodness  of  the  act,  and  so  its  beneficial 
consequences;  but  forget  the  self-denial  and  pain 
which  may  be  required  in  its  performance.  From 
the  same  cause,  men  are  ever  deceiving  themselves 
in  relation  to  the  conduct  which  they  would  pursue, 
if  placed  in  circumstanees  entirely  different  from 
those  by  which  they  are  surrounded.  The  poor 
man  thinks,  if  he  was  rich,  he  would  not  act  as  rich 
men  within  his  knowledge  do.  He  would  be  bounti- 
ful to  all  around,  would  aid  in  every  benevolent 
enterprise,  and  regard  the  wants  and  sufferings  of 
the  indigent  and  distressed.  But  these  are  all 
deceitful  thoughts.  Thousands  of  instances  are 
found  to  prove  that  men  are  always  deceived  in  the 
ideas  which  they  entertain  of  the  course  which  they 
would  pursue  in  untried  situations.  And  they 
might  be  convinced  of  this,  as  before,  by  the  mere 
examination  of  themselves,  as  to  the  good  which 
they  are  actually  doing  with  the  means  in  their 
hands,  and  the  opportunities  at  present  afforded. 

Another  way  in  which  our  hearts  deceive  us  is, 
by  leading  us  to  judge  of  ourselves,  not  by  a  strict 
scrutiny  into  our  real  motives,  but  by  viewing  our 
character  through  the  medium  of  public  opinion; 
or  through  the  favourable  sentiments  of  our  partial 
friends.  When  men  are  aroused  by  some  calumny 
to  come  forward  and  vindicate  themselves  from  the 
obloquy  cast  upon  them,  they  commonly  make  it 
evident,  that  they  assume  as  their  true  character, 


PRACTICAL     SERMONS.  173 

the  estimation  in  wliicli  they  have  been  held  by 
the  community.  But  every  man  might  know,  that 
this  is  a  false  and  foolish  method  of  judging  of  his 
own  character.  He  may  be  conscious,  that  the 
actions  which  have  gained  for  him  a  reputation 
among  men,  have  not  proceeded  from  pure  motives. 
He  might  know,  if  he  would  impartially  examine 
himself,  that  where  good  motives  have  predomi- 
nated, there  has  been  so  much  of  a  sordid  and 
selfish  nature  mingled,  as  greatly  to  detract  from, 
their  value;  and  which,  if  known  to  the  public, 
would  much  depreciate  the  reputation  which  he 
has  acquired. 

The  pain  of  contemplating  our  moral  defects 
causes  us  to  turn  our  attention  from  them,  and  to 
seek  relief  in  some  more  favourable  aspect  of  our 
character,  and  this  is  found  in  the  good  opinion  of 
others. 

REFLECTIONS. 

1.  If  the  heart  be  so  exceedingly  deceitful  and 
wicked,  we  should  be  deeply  humbled  before  God 
that  we  have  hearts  so  evil.  Men  are  prone  to 
boast  of  the  goodness  of  their  hearts,  even  when 
their  lives  are  immoral.  But  this  is  a  most  mani- 
fest instance  of  the  deceitfulness  of  the  heart, 
which  leads  them  to  entertain  an  opinion,  not  only 
contrary  to  the  word  of  God,  but  contrary  to  the 
principles  of  nature,  which  teaches  that  the  tree 
must  be  judged  of  by  its  fruit;  and  a  fountain,  by 
the  streams  which  issue  from  it.  In  particu- 
lar, most  men  claim  to  be  sincere  and  free  from 
deceit;  but  so  far  is  this  from  being  true,  that  the 


174  PRACTICAL     SERMONS. 

heart  of  every  man  is  by  nature  deceitful;  yea,  the 
most  deceitful  of  all  things.  Mankind  know  not 
their  ownselves.  They  have  not  proved  them- 
selves by  the  test  of  God's  word;  and,  therefore, 
they  know  not  what  manner  of  spirit  they  are  of. 
If  the  dark  and  defiled  chambers  of  their  hearts 
were  laid  open  to  the  light,  it  would  be  like  open- 
ing a  sepulchre.  They  would  begin  to  see  their  own 
vileness,  and  like  Job,  would  abhor  themselves  and 
repent  in  dust  and  ashes. 

2.  If  the  heart  be  so  deceitful,  we  should  place 
no  confidence  in  it.  "  He  that  trusteth  in  his  own 
heart,"  says  Solomon,  "  is  a  fool."  It  is  a  charac- 
teristic of  the  true  Christian,  to  put  "no  confidence 
in  the  flesh."  That  the  heart  of  a  man  is  not  to 
be  trusted,  however  fairly  it  may  promise,  is 
evident  from  the  thousands  of  broken  vows  and 
promises  which  men  make  in  sickness  and  danger, 
or  when  urged  by  the  demands  of  an  awakened 
conscience.  Even  Christians  are  often  deceived 
by  the  fair,  but  false  promises  of  their  own  hearts. 
How  often  do  they  resolve  and  promise  that  they 
will  live  nearer  to  God,  will  be  more  diligent  and 
faithful  in  the  discharge  of  duty,  and  make  more 
frequent  and  vigorous  efforts  to  rescue  perishing 
sinners  from  the  ruin  to  which  they  are  approach- 
ing! But  too  often  these  promises  and  resolutions 
are  forgotten,  or  only  remembered  to  be  neglected. 

3.  If  the  heart  be  so  deceitful,  it  should  be 
watched  with  care.  Even  in  the  sacred  duties  of 
religion,  it  will  be  prone,  like  a  deceitful  bow,  to 
start  aside,  and  the  thoughts  will  wander  far  away 
from  the  object  which  should  engage  their  attention. 


PRACTICAL     SERMONS.  175 

If,  then,  we  would  guard  against  the  deceitfulness 
of  the  heart,  we  must  give  heed  to  the  exhortation 
of  the  wise  man,  "  Keep  thy  heart  with  all  diligence, 
for  out  of  it  are  the  issues  of  life."  We  must 
watch,  as  well  as  pray,  and  watch  unto  prayer. 
Besides,  we  must  endeavour  to  obtain  a  more 
thorough  knowledge  of  our  own  hearts.  In  order 
to  do  this,  we  must  examine  our  hearts  with 
assiduity;  and  not  content  with  this,  we  must  beg 
of  God  to  search  and  try  us.  For,  "  who  can 
understand  his  errors?"  And  in  the  words  follow- 
ing our  text,  we  learn,  that  God  only  knows  the 
human  heart;  for  the  question  is  asked,  "Who  can 
know  it?"  And  immediately  it  is  added,  "I,  the 
Lord,  search  the  heart  and  try  the  reins,  even  to 
give  every  man  according  to  his  ways,  and  accord- 
ing to  the  fruit  of  his  doing."  Unless  the  Lord 
help  us  to  keep  the  heart,  our  own  labour  will  be 
in  vain. 

4.  From  the  state  and  character  of  the  heart  here 
given,  we  may  infer  the  necessity  of  a  change  of 
heart;  and  every  one  should  be  led  to  cry  to  God 
for  renewing  grace.  "  Create  in  me,  O  God,  a  clean 
heart,  and  renew  a  right  spirit  within  me."  And 
as  this  work  of  renovation  is  not  perfected  at  once, 
we  should  strive  mightily  in  the  use  of  appointed 
means  "  to  grow  in  grace,  and  in  the  knowledge 
of  our  Lord  and  Saviour  Jesus  Christ."  As  the 
word  is  the  appropriate  means  of  sanctification,  we 
should  be  much  in  reading  and  hearing  the  word ; 
and  as  the  word  will  be  ineffectual  without  the 
Spirit,  we  should  pray  without  ceasing  for  the  gift 


176  PRACTICAL     SERMONS. 

of  the  Holy  Spirit,  that  our  minds  may  be  enlight- 
ened, purified,  strengthened,  and  comforted. 

5.  We  should  come  often  to  the  fountain  which 
is  opened  for  sin  and  uncleanness.  We  need  both 
the  purification  of  blood  and  of  water.  And  Christ, 
our  crucified  Redeemer,  emitted  from  his  side  a 
double  stream  of  blood  and  water,  emblematic  of 
the  double  cleansing  needed  by  the  sinful  soul ; 
and  the  means  of  both  which  were  secured  by  his 
death.  Let  us,  then,  look  to  Christ  by  faith,  let  us 
come  to  "  the  Mediator  of  the  new  covenant,  and  to 
the  blood  of  sprinkling  which  speaketh  better 
things  than  the  blood  of  Abel." 

6.  And  finally,  if  any  of  us  have  been  made 
sensible  of  the  deceitfulness  and  wickedness  of  our 
hearts,  and  have,  in  some  degree,  been  delivered 
from  this  great  evil  of  our  nature,  this  change  we 
are  sure,  has  not  proceeded  from  ourselves.  A  heart 
deceitful  above  all  things  and  desperately  wicked, 
can  never  reform  itself  There  is  in  it  no  principle 
from  which  a  true  reformation  can  proceed.  If, 
then,  there  is  in  any  of  us  a  heart  which  has  some 
good  thing  in  it,  it  is  not  from  nature,  but  from 
God — "from  the  Father  of  lights  from  whom 
cometh  down  every  good  gift,  and  every  perfect 
gift;"  therefore  our  warmest  gratitude  is  due  to 
him ;  and  our  whole  lives  should  be  one  continuous 
expression  of  thankfulness. 


SERMON   XIII. 


WICKEDNESS    OF   THE    HEART. 


The  heart  is  deceitful  above  all  things,  and  desperately  wicked. — 
Jer.  xvii.  9. 


Having  in  our  former  discourse  treated  of  the 
deceitfulness  of  the  heart,  I  now  come,  in  the 
second  place,  to  speak  of  its  "  desperate  wicked- 
ness." Indeed,  these  two  qualities  of  the  heart  are 
so  intimately  connected  that  they  involve  each 
other.  If  the  heart  is  deceitful  above  all  things,  it 
must  be  wicked ;  and  if  it  is  "  desperately  wicked," 
it  must  be  deceitful ;  for  all  sin  originates  in  false 
views  of  things.  There  does  not,  therefore,  seem 
to  be  much  need  to  discuss  the  latter  part  of  the 
text  separately,  to  produce  a  conviction  of  the  truth 
there  asserted ;  but  a  mere  conviction  of  a  truth  is 
not  enough.  We  need  to  have  some  truths  set 
before  us  with  much  particularity,  that  by  long 
and  patient  contemplation  of  their  nature,  our 
hearts  may  be  suitably  affected  by  them.  And 
there  is  no  truth  to  which  this  remark  is  more 
applicable  than  to  the  one  now  under  consideration ; 

23  177 


178  PRACTICAL     SERMONS. 

for  it  is  one,  the  distinct  contemplation  of  which 
gives  pain,  and  from  which  the  mind  turns  away 
with  an  instinctive  aversion.  Hence,  few  persons 
can  be  induced  patiently  and  impartially  to  view 
their  own  moral  features  as  portrayed  in  the  Holy 
Scriptures.  And  hence,  the  astonishing  ignorance 
of  their  own  hearts,  which  prevails  among  men, 
and*  even  among  church-going  people,.  Moreover, 
a  distinct  knowledge  of  our  own  hearts,  as  to  their 
moral  condition  and  character,  is  of  the  utmost 
importance  to  our  spiritual  welfare.  In  bodily 
diseases  we  may  have  the  remedy  applied  and  be 
healed,  without  knowing  the  nature  of  the  malady ; 
but  in  spiritual  diseases  this  cannot  take  place, 
according  to  the  ordinary  method  of  salvation; 
because  the  remedy  is  here  applied  by  faith,  which 
is  the  act  of  an  intelligent  mind,  by  which  we, 
feeling  the  malignity  of  our  disease,  cannot  be 
satisfied  until  we  apprehend  the  true  and  only 
remedy  which  the  mercy  of  God  has  provided  in 
the  gospel. 

Let  us,  then,  again  attempt  to  remove  the 
covering  from  the  human  heart,  that  we  may  take 
a  view  of  its  desperate  wickedness ;  and  in  order 
to  this,  I  would  observe,  that  the  truth  contained 
in  this  part  of  the  text,  will  appear  more  manifest 
by  considering : 

1.  The  universal  prevalence  of  wickedness  in 
the  world,  in  all  countries,  and  in  all  ages  That 
crimes  of  every  kind  have  ever  abounded,  every 
man  who  has  the  least  acquaintance  with  the 
world,  knows  by  his  own  observation.  No  man 
needs  to  travel  far  to  obtain  the  evidence  of  this 


PRACTICAL     SERMONS.  179 

fact ;  it  stares  him  in  the  face  every  where,  in  town 
and  country,  among  the  rich  and  the  poor,  the  old 
and  the  young.  A  great  part  of  the  business  of  the 
world  has  relation  to  the  existence  and  prevalence 
of  crimes;  either  to  prevent,  to  guard  against, 
or  to  punish  them.  Our  laws,  our  courts,  our 
prisons  and  penitentiaries,  our  locks  and  bars,  our 
munitions  of  war  on  sea  and  land,  are  all  evidences 
of  the  wickedness  of  man.  No  nation  legislates  on 
the  principle,  or  with  the  expectation,  that  men 
will  not  be  found  wicked.  Indeed,  civil  govern- 
ment itself  owes  its  origin  to  the  necessity  which 
exists  of  guarding  against,  and  coercing  the  wicked- 
ness of  the  people.  We  need  only  look  into  our 
criminal  courts,  or  into  our  newspapers,  to  be  con- 
vinced that  wickedness  is  not  confined  to  former 
ages,  or  to  be  witnessed  only  in  heathen  countries, 
but  marches  with  a  bold  front  through  every  Chris- 
tian land ;  often  too,  in  defiance  of  all  laws,  human 
and  divine.  What  crime  can  be  conceived,  which 
the  depravity  of  man  has  not  led  him  to  perpetrate  ? 
Yea,  crimes  which  are  so  abominable  as  scarcely  to 
have  a  name,  are  committed  by  many.  Blasphe- 
mies, murders,  robberies,  thefts,  frauds,  adulteries, 
tyranny,  oppression,  pride,  luxury,  intemperance, 
impurity,  envy,  hatred,  deceit,  with  others  too 
numerous  to  be  mentioned,  are  common  and  notori- 
ous in  every  country.  And  while  the  beauty  and 
order  of  society  are  continually  disturbed  by  open 
wickedness,  the  greater  part  of  the  foulest  actions 
of  men  are  covered  with  the  veil  of  darkness. 
They  are  committed  in  secret  where  no  eye  but 
that  of  the  omniscient  Jehovah  sees  the  enormity 


180  PRACTICAL     SERMONS. 

of  the  crime.  At  the  day  of  judgment,  when  all 
these  works  of  darkness  shall  be  brought  to  light, 
the  assembled  universe  w^ll  be  struck  w^ith  sur- 
prise at  the  multitude  and  enormity  of  the  crimes 
perpetrated  by  the  children  of  men.  Now,  whence 
do  all  these  iniquities  proceed  but  from  the  human 
heart?  That  fountain  must,  indeed,  be  corrupt 
which  sends  forth  such  poisonous  streams.  That 
tree  must  be,  indeed,  evil  which  produces  such 
fruit.  Heathen  writers,  as  well  as  Christian,  give 
testimony  to  the  fact,  that  men  are  desperately 
wicked.  What  is  history,  but  a  record  of  the 
crimes  of  men  ?  And  not  only  historians,  but  poets 
and  satirists  among  the  heathen,  paint  the  depravity 
of  man  in  the  most  frightful  colours.  And  all 
modern  travellers  of  veracity,  and  especially  mis- 
sionaries, unite  in  testifying  that  the  picture  of 
human  nature,  drawn  by  Paul  in  his  epistles,  is  an 
accurate  delineation  of  the  present  condition  of  the 
whole  Pagan  world.  And  alas !  nominal  Christians 
are  but  little  better.  Indeed,  considering  their 
light  and  privileges,  their  guilt  is  much  greater. 
Although  various  circumstances  make  a  differ- 
ence in  the  moral  characters  of  men,  yet  all  are  by 
nature  depraved;  all  have  gone  astray  like  lost 
sheep.  "  There  is  none  that  doeth  good,  no,  not 
one.  Out  of  the  heart  proceed  evil  thoughts, 
murders,  adulteries,  fornications,  thefts,  false-wit- 
ness, blasphemies."  (Matt.  xv.  19.) 

2.  The  desperate  wickedness  of  the  heart  will 
appear  also,  if  we  consider  its  aversion  to  God  and 
holiness.  If  the  heart  were  not  depraved,  it  would 
naturally  be  disposed  to   reverence  and  love  the 


PRACTICAL     SERMONS.  181 

great  Creator;  for  liis  character  is  most  excellent, 
and  our  obligations  to  liim  are  infinite.  We  owe 
every  thing  to  him.  We  are  indebted  to  him  for 
our  existence  and  all  our  faculties,  and  capacities 
of  enjoyment.  Every  good  gift  has  come  down 
from  the  Father  of  lights,  and  an  ingenuous,  pure 
heart  would  be  filled  with  unceasing  gratitude  to 
such  a  Benefactor,  and  would  continually  cele- 
brate his  praise.  But  is  this  the  fact  in  regard 
to  the  majority  of  men  ?  Is  it  so  in  regard  to  any 
man,  until  renewed  by  the  grace  of  God  ?  Let 
conscience  testify.  We  need  no  other  witness. 
This  enmity  to  God  is  the  true  cause  of  all  the 
abominable  idolatry  of  the  heathen  world.  They 
did  not  like  to  retain  God  in  their  minds.  ''  And 
when  they  knew  God,  they  glorified  him  not  as 
God."  This  too,  is  the  true  source  of  the  obstinate 
unbelief  of  the  Jews.  The  Son  of  God  exhibited 
the  true  characteristics  of  the  promised  Messiah; 
but  then  "  he  was  holy,  harmless,  undefiled,  and 
separate  from  sinners;"  and  showed  no  indulgence 
to  the  pride  and  hypocrisy  of  the  Pharisees,  nor  to 
the  infidelity  of  the  Sadducees;  but  faithfully 
reproved  their  vices;  therefore  they  conspired  to 
take  away  his  life.  Nothing  is  so  offensive  to  a 
depraved  heart  as  a  perfect  example  of  holiness; 
for  even  when  the  conscience  is  compelled  to 
approve  it,  the  heart  turns  away  from  it  with 
hatred.  If  we  search  also  the  true  grounds  of  the 
Mohammedan  religion  which  has  subjugated  so 
large  a  portion  of  the  world,  we  shall  find  that  it 
originated  in  a  dislike    to  the  holy  character   of 


132  PRACTICAL     SERMONS. 

Christianity,  and  a  desire  to  have  a  religion  accom- 
modated to  the  taste  of  the  depraved  heart. 

But  we  need  not  go  to  the  heathen,  to  the  unbe- 
lieving Jew,  or  to  the  deluded  Mohammedan,  for 
witnesses  of  this  truth,  that  the  heart  of  man  by 
nature  does  not  love  God  and  holiness.  We  have 
proofs  enough  nearer  home.  We  have  them  in 
every  congregation,  in  every  family,  in  every  child. 
Let  those  who  deny  the  native  depravity  of  man 
answer  this  question :  Do  men,  generally,  who 
have  the  opportunity  of  knowing  the  true  character 
of  God,  love  it  as  the  angels  do  in  heaven?  Do 
they  love  it  at  all  ?  If  they  do,  would  they  not  all 
be  found  zealously  engaged  in  glorifying  God  by 
worshipping  him  in  his  earthly  temples  ?  Would 
they  not  be  found  in  constant  and  cheerful  obedi- 
ence to  his  will  ?  Alas !  alas !  the  proof  is  too 
plain,  that  men  do  not  naturally  love  God,  or  take 
delight  in  his  service. 

Men  are  not  commonly  as  sensible  of  the  guilt 
contracted  by  sins  of  omission,  as  of  commission ; 
but  where  the  heart  is  utterly  destitute  of  love  to 
God,  it  cannot  be  otherwise  than  totally  depraved, 
although  restraints  may  have  been  laid  upon  it, 
which  have  prevented  it  from  acting  out  the  wick- 
edness which  is  concealed  within. 

3.  Another  evidence  of  the  desperate  wickedness 
of  the  human  heart  is,  that  it  never  grows  better, 
or  makes  any  true  reformation  of  itself;  but,  on  the 
contrary,  grows  worse  and  worse,  as  long  as  it  is 
left  to  the  influence  of  its  own  corrupt  principles. 
Some  diseases  of  the  body  have  their  period  and 


PRACTICAL     SERMONS.  183 

what  may  be  called  their  natural  course,  and  when 
they  have  spent  their  force,  come  to  an  end;  but 
nothing  like  this  takes  place  in  regard  to  the 
wickedness  of  the  heart.  The  natural  period  of 
this  awful  disease  is  unlimited — it  is  eternal.  It  is 
a  fever  which  never  ceases  to  burn,  and  is  never 
extinguished  by  an  accidental  cause;  but  increases 
continually  in  its  malignity.  The  young  sinner 
who  is  just  commencing  a  course  of  iniquity,  will 
soon  grow  up  to  a  maturity  in  vice;  but  still,  unless 
grace  prevent,  his  course  will  be  onward  and  down- 
ward, in  the  paths  of  sinful  indulgence.  In  the 
former  discourse  on  this  text,  we  have  seen,  that 
all  the  promises  which  the  heart  makes  of  ceasing 
from  sin,  and  of  amendment  of  life,  are  deceitful. 
And  for  aught  that  appears,  this  fearful  progression 
in  vice,  will  not  cease  with  the  death  of  the  body; 
but  when  those  restraints,  which,  in  this  world,  are 
laid,  more  or  less,  on  all  men,  are  removed,  then 
the  depraved  principle  will  be  acted  out,  with 
all  the  heaven-daring  iniquity  of  devils.  Then, 
indeed,  it  will  be  acknowledged  by  all  that  the 
heart  of  man  is  deceitful  above  all  things  and 
desperately  wicked. 

4.  But  the  heart  of  man,  left  to  itself,  not  only 
never  grows  better,  but  this  disease  may  well  be 
called  "  desperate,"  because  it  yields  not  to  the 
most  powerful  remedies  which  human  wisdom  has 
ever  invented;  but  increases  in  virulence,  under 
them  all.  Since  men  were  multiplied  upon  earth, 
various  remedies  have  been  repeatedly  tried ;  and 
it  is  not  denied,  that  under  some  of  them,  the  symp- 
toms appear  in  a  mitigated  form;  but  the  core  of 


184  PRACTICAL     SERMONS. 

the  malady  has  not  been  eradicated.  Among  these, 
early  discipline  and  careful  education  have  been 
considered  by  some  sufficient  to  reach  the  seat  of 
the  disease,  and  to  bring  about  a  radical  cure  ;  but 
the  result  of  impartial  examination  is,  that  all  the 
discipline  and  careful  training  which  have  ever 
been  used,  can  do  no  more  than  skin  over  the  foul 
ulcer  of  human  depravity.  A  corpse  may  be  so 
dressed  and  decorated,  that  it  may  appear  inviting 
to  a  superficial  observer;  but  M^hen  it  is  approached 
and  examined,  the  cadaverous  appearance  and 
stench  prove  it  to  be  a  corpse  still.  Thus,  you 
may  put  a  gloss  on  the  foul  depravity  of  human 
nature.  You  may  even  paint  it  vv^ith  the  sem- 
blance of  true  virtue;  but,  at  bottom,  it  is  still 
selfish,  sensual,  proud,  and  at  enmity  with  God. 

Philosophy  has  also  tried  her  power,  and  has 
boasted  of  great  achievements;  but,  while  the 
streams  from  the  fountain  of  human  depravity  may 
have  been  diverted  into  a  more  refined  and  secret 
channel,  so  as  to  conceal  the  turpitude  of  its  charac- 
ter, yet  its  poisonous  nature  has  not  been  changed. 
Philosophical  pride,  ambition,  and  envy  are  no 
better  than  intemperance  and  gross  sensuality. 
Morality  has  been  called  in  to  accomplish  the 
reformation  of  human  vice;  but  while  the  heart 
remains  unregenerate,  morality  is  a  mere  appear- 
ance of  good,  a  mere  shadow  without  substance, 
a  tree  without  a  root,  a  superstructure  without  a 
foundation.  Such  morality,  though  defective  in  its 
principles  and  motives,  is  nevertheless  useful  to 
society,  and  should,  on  this  account,  be  encouraged 
and  promoted ;   but  consider  as  obedience  to  the 


PRACTICAL     SERMONS.  185 

holy  law  of  God,  it  is  worthless ;  and  when  trusted 
to  as  a  ground  of  justification,  it  is  even  injurious 
by  engendering  and  cherishing  a  delusive  hope  of 
heaven. 

Further,  the  desperate  wickedness  of  the  heart, 
not  only  manifests  itself  by  resisting  the  influ- 
ence of  all  human  remedies;  but  that  which 
exhibits  its  inveterate  malignity  in  the  strongest 
light  is,  that  it  does  not  even  yield  to  the  means  of 
reformation  which  God  has  appointed.  We  might 
expect  that  such  motives'  as  the  word  of'  God  pre- 
sents, would  be  effectual  to  produce  a  change  of 
mind,  or  to  bring  the  sinner  to  repentance.  But, 
no :  the  heart  hardens  under  the  bright  beams  of 
gospel  truth.  Indeed,  no  hearts  are  so  hard  and 
perverse  as  those  which  have  been  often  addressed 
by  the  solemn,  tender,  and  persuasive  exhortations 
of  the  divine  word.  "  This,"  said  our  Lord,  *'  is 
the  condemnation,  that  light  is  come  into  the  world, 
and  men  loved  darkness  rather  than  light,  because 
their  deeds  are  evil.  Ye  will  not  come  unto  me 
that  ye  may  have  life.  If  I  had  not  come  and 
spoken  unto  you,  you  had  not  had  sin,  but  now  ye 
have  no  cloak  for  your  sin."  And  what  is  more 
astonishing  still,  even  the  inward  strivings  of  the 
Spirit  are  resisted  and  quenched.  "  Ye  stiff"- 
necked  and  uncircumcised  in  heart,  ye  do  always 
resist  the  Holy  Ghost;  as  your  fathers  did,  so  do 
ye."  Therefore,  we  have  the  solemn  exhortations, 
"  Quench  not  the  Spirit.  Grieve  not  the  Holy 
Spirit  of  God." 

5.  Again,  when  the  heart  appears  to  be  con- 
verted, and  a  visible  reformation  takes  place  in  the 
life,  after  a  while   these   promising   appearances, 

24 


186  PRACTICAL     SERIMONS. 

which,  like  blossoms  in  the  spring,  gave  ground  to 
hope  for  abundant  fruit,  are  nipped  by  the  severe 
frost,  or  blasted  by  the  chilling  wind,  and  all  our 
hopes  are  disappointed.     The  soul  was  impressed 
by  divine   truth,  and   the  affections  for  a  season 
warmly  excited,  but  the  bitter  root  of  iniquity  was 
not  eradicated.     And  though,  for  a  season,  under 
these  solemn  impressions,  the  virulence  of  the  sin- 
ful  principle   was  not  only   restrained,  but   con- 
cealed ;  yet  as  soon  as  the  day  of  trial  and  tempta- 
tion comes,  all  these  flattering  appearances  vanish, 
and  the  soul,  acting  agreeably  to  its  true  nature, 
breaks  out  again  into  open  transgression,  or  assumes 
and  keeps  up  the   hypocritical  garb   of  religion, 
while   secretly  sin  is   indulged,  and  the  heart  is 
under  the   government  of  evil  passions.     In  the 
sight  of  an  all-seeing  God,  no  hearts  appear  more 
desperately   wicked,   than   those   which    are   con- 
cealed from  men,  by  the  mask  of  hypocrisy.     As 
our  Lord  knew  what  was  in  man,  he  could  see  in 
the  Pharisees  of  his  day,  the  vilest  lusts  and  pas- 
sions, covered  under  the  cloak  of  religion.    The 
people  venerated  these  men  for  their  extraordinary 
piety ;  but  he  tore  the  mask  from  their  hearts,  and 
revealed   to   the   people   the   baseness,   malignity, 
envy,  and  covetousness  which  reigned  within  their 
breasts.     This  they  never  could  forgive,  and  there- 
fore sought  every  opportunity  to  destroy  him;  and 
at  last  succeeded  by  means  of  the  treachery  of  one 
of  his  own  disciples.     Here  we  have  come  to  the 
highest   conceivable   degree  of  human   depravity, 
in  the  crime  of  Judas,  and  of  the  chief  priests  and 
rulers   in   "  crucifying    the   Lord   of   glory."      A 


PRACTICAL     SERMONS.  187 

deeper  stain  of  guilt  than  that  which  was  here 
contracted,  cannot  be  imagined.  Do  you  say,  that 
this  was  the  crime  of  a  few;  and  if  you  had  been 
situated  as  they  were,  you  would  not  have  perpe- 
trated such  a  bloody  crime?  In  this  you  do  but 
deceive  yourselves.  Your  hearts  are  as  wicked  by 
nature  as  theirs ;  and  if  you  have  not  committed  the 
same  crimes  or  as  great,  it  has  not  been  owing  to 
your  own  goodness  of  heart,  but  to  the  favour  of 
God's  providence,  and  the  inward  restraints  which 
he  has  graciously  laid  upon  you.  Left,  as  they 
were,  to  yourselves,  and  exposed  to  the  same 
temptations,  you  would  have  acted  as  wickedly  as 
the  most  wicked.  "As  face  answereth  to  face  in 
water,  so  the  heart  of  man  to  man." 

6.  No  severity  nor  continuance  of  pjiin  will  ever 
conquer  or  remove  the  depravity  of  the  heart. 
Many  have  resorted  to  self-inflicted  tortures,  as 
great  as  human  nature  can  endure,  and  have  spent 
their  lives  in  crucifying  the  desires  of  the  flesh; 
and  they  may  have,  to  a  certain  degree,  succeeded 
in  diminishing  the  ardour  of  those  passions  which 
are  connected  with  the  animal  frame,  by  emaciat- 
ing the  body ;  but  this  did  not  reach  the  real  seat 
of  the  malady.  It  lies  far  deeper  than  the  flesh. 
When  the  body  shall  be  put  off,  then,  as  was  before 
said,  the  wickedness  of  man  will  come  to  its 
maturity,  and  he  will  resemble  the  devils.  A 
mistake  respecting  the  origin  of  moral  evil  gave 
rise  to  this  method  of  counteracting,  and  endea- 
vouring to  eradicate  it.  Many  ancient  philosophers 
believed  matter  to  be  the  cause  of  all  evil;  and 
therefore  they  attempted  to  destroy  sin,  by  inflict- 


188  PRACTICAL     SERMONS. 

ing  pain  on  the  body.  There  is  nothing  in  the 
mere  endurance  of  pain  which  has  any  tendency 
to  eradicate  the  principle  of  iniquity  in  the  human 
heart.  Afflictions  are,  it  is  true,  a  purifying 
furnace  to  the  people  of  God,  but  they  are  only  so 
when  accompanied  by  his  effectual  grace.  We 
often  see,  in  this  world,  the  deepest  depravity 
accompanied  by  the  most  appalling  sufferings. 
The  effect  of  mere  pain  on  the  depraved  heart  is  to 
arouse  to  fury  the  angry  passions  of  the  soul; 
and  when  there  is  no  hope  of  relief,  the  guilty 
wretches,  while  they  gnaw  their  tongues  with 
anguish,  look  up  and  impotently  blaspheme  the 
God  that  punishes  them.  The  pains  of  hell,  there- 
fore, have  no  tendency  to  purge  away  the  dross  of 
sin ;  but  the  evil  rather  grows  under  these  unspeak- 
able torments.  And  thus  we  see  the  unreasonable- 
ness of  the  idea  of  a  purgatorial  fire  to  purify  those 
who  died  unprepared  for  an  immediate  entrance 
into  heaven. 

7.  Another  argument  of  the  desperate  wicked- 
ness of  the  human  heart  is  the  power  of  indwelling 
sin  in  the  regenerate.  This  body  of  sin  caused  the 
apostle  Paul  to  groan,  and  to  cry  out,  "  0  wretched 
man,  who  shall  deliver  me  from  the  body  of  this 
death  !"  The  working  of  iniquity  in  the  regenerate 
soul  produces  a  continual  warfare  in  every  renewed 
heart.  ''  The  flesh  lusteth  against  the  Spirit,  and 
the  Spirit  against  the  flesh;  so  that  ye  cannot  do 
the  things  that  ye  would;"  for,  says  Paul,  "  when 
I  would  do  good,  evil  is  present  with  me ;  so  that 
the  good  that  I  would,  I  do  not,  and  the  evil  that 
I  would  not,  that  I  do."     I  know  there  are  many 


PRACTICAL     SERMONS.  189 

who  cannot  endure  the  idea,  that  Pan!  was  here 
describing  his  own  feelings,  or  those  of  any 
renewed  person.  But  the  truly  pious,  in  every 
age,  have  had  the  same  sad  conviction  of  inbred 
corruption;  and  have  experienced  the  same  conflict 
between  the  principles  of  sin  and  holiness  within 
them.  And  they  have  been  led  by  the  knowledge 
which  they  have  obtained  of  their  own  hearts,  to 
yield  an  unqualified  assent  to  the  declaration  of  the 
prophet  in  our  text.  And  God,  sometimes  has 
permitted  the  truly  pious  to  be  overcome  by  the 
strength  of  indwelling  sin,  when  left  to  meet 
temptation  without  special  aid  from  heaven.  A 
number  of  falls  of  this  kind  are  recorded  in  Scrip- 
ture, that  in  all  ages,  the  desperate  wickedness  of 
the  heart  might  be  made  manifest;  and  that  the 
people  of  God  might  learn  from  these  examples, 
that  their  standing  is  not  in  themselves,  but  in  the 
grace  of  God  upholding  and  preserving  them  in  the 
hour  of  temptation,  when  Satan  is  sifting  them  as 
wheat.  No  man  knows  how  much  iniquity  still  lies 
concealed  in  his  own  heart.  Though,  by  the  grace 
of  God,  the  believer  may  gain  many  victories  over 
the  old  man  within  him;  yet  he  may  expect  to 
experience  the  violence  of  his  dying  struggles, 
until  the  hour  of  his  full  discharge,  when  with  the 
body  he  will  put  off  all  the  remains  of  sin ;  which 
should  reconcile  the  believer  to  the  necessity  of 
dying;  since,  as  long  as  he  is  in  the  body,  the  flesh 
will  lust  against  the  Spirit. 

Having  taken  a  brief  survey  of  the  desperate 
wickedness  of  the  human  heart,  let  us  now,  in  the 
conclusion,  reflect  a  little  on  the  awful  subject. 


190  PRACTICAL     SERMONS. 

The  entrance  of  sin  into  the  world  has  entailed 
death  on  all  the  posterity  of  Adam.  *'  As  by  one 
man  sin  entered  into  the  world,  and  death  by  sin, 
so  death  hath  passed  on  all  men,  because  that  all 
have  sinned."  Sin  is  a  hereditary  disease,  which 
we  have  derived  from  our  first  parents.  It  is  not 
worth  while  to  dispute  against  a  fact,  the  evidence 
of  which  we  have  within  us  and  around  us  con- 
tinually ;  neither  do  we  gain  any  thing  by  cavilling 
at  the  justice  of  God  in  bringing  us  into  existence 
in  connexion  with  an  apostate  father.  We  were 
included  in  him,  and  sinned  with  him,  and  as  he 
was  our  covenant  head,  as  well  as  our  natural 
father,  his  sin  is  legally  ours,  and  we  are  treated 
accordingly.  At  any  rate  we  are  in  a  fallen,  sinful 
state,  and  by  nature,  children  of  wrath  even  as 
others.  Our  wisdom  is  to  inquire  with  all  earnest- 
ness, whether  there  is  any  way  of  escape  from  this 
horrible  pit,  where  every  effort  of  our  own  only 
sinks  us  deeper  in  the  miry  clay.  If  there  were 
no  remedy,  it  would  be  cruel  to  torment  you  before 
the  time,  with  a  representation  of  the  miserable 
condition  into  which  you  are  fallen.  But  there  is 
a  glorious  and  effectual  remedy;  and  although  it  is 
not  mentioned  in  the  text,  yet  the  same  infallible 
word  of  God,  which  shows  us  our  sin  and  misery, 
points  to  the  only  remedy,  which  is  freely  offered 
to  all,  and  is  efficacious  in  every  case  in  which  it 
has  been  tried.  Though,  my  hearers,  your  dis- 
ease is  desperate  as  it  relates  to  human  remedies, 
it  is  not  so  in  regard  to  God's  method  of  recovery. 
"  It  is  a  faithful  saying  and  worthy  of  all  accepta- 
tion, that  Jesus  Christ  came  into  the  world  to  save 


PRACTICAL     SERMONS.  191 

sinners,  of  whom,  said  Paul,  I  am  chief."  Hear 
also  the  prophet  Isaiah,  proclaiming  to  the  rebel- 
lious house  of  Israel,  "  Though  your  sins  were  as 
scarlet  they  shall  be  white  as  snow,  and  though 
they  were  red  like  crimson  they  shall  be  as  wool." 
And  the  beloved  disciple  assures  us,  that  we  have 
an  advocate  with  the  Father,  who  is  the  propitia- 
tion for  our  sins,  and  not  for  ours  only,  but  for  the 
sins  of  the  whole  world."  John  also,  who  saw  the 
double  stream  flowing  from  his  pierced  side,  testi- 
fies "His  blood  cleanseth  from  all  sin."  *'  Let  us, 
then,  come  boldly  to  the  throne  of  grace,  that  we 
may  obtain  mercy  and  find  grace  to  help  in  time 
of  need.  We  need  not  despair,  for  it  is  written, 
"  He  is  able  to  save  to  the  uttermost,  all  that  come 
unto  God  by  him,  seeing  he  ever  liveth  to  make 
intercession  for  them." 

But  if  sin  were  forgiven,  and  this  desperate 
wickedness  of  the  heart  should  remain,  there  would 
still  be  no  salvation.  The  sinner,  thus  depraved, 
could  enter  into  no  rest,  he  could  enjoy  no  peace. 
Sin  makes  a  hell  wherever  it  prevails.  The  unre- 
generate  sinner  would  be  pleased  to  have  pardon 
without  renovation;  but  this  is  a  foolish  wish. 
"  Except  a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God.  Without  holiness  no  man  shall 
see  the  Lord."  There  must  be  a  remedy  for 
inherent  depravity,  as  well  as  for  guilt;  and  that 
remedy  is  provided  in  "the  sanctification  of  the 
Spirit,"  through  the  truth.  This  glorious  work  of 
grace  is  going  on  in  the  hearts  of  all  true  believers ; 
and  he  who  hath  begun  this  good  work  will  carry 


192  PRACTICAL     SERMONS. 

it  on  to  the  clay  of  redemption.  The  peculiar 
people  whom  Christ  hath  purchased,  he  will 
redeem  from  all  iniquity,  and  make  them  zealous 
of  good  works.  By  union  with  Christ,  every 
believer  as  a  scion  grafted  on  the  true  vine  will  be 
enabled  to  bring  forth  fruit,  and  their  fruit  shall 
remain.  They  who  are  enabled  to  bring  forth 
much  fruit  do  greatly  glorify  their  Father  in 
heaven,  who  delights  to  see  these  clusters  of  right- 
eousness on  the  vine  of  his  own  right  hand.  And 
by  letting  their  light  shine  around  them,  others 
also  seeing  their  good  works  are  led  to  glorify  our 
Father  in  heaven.  Let  us,  then,  be  truly  thankful 
for  the  gift  of  the  Spirit  as  well  as  the  Son,  for  the 
work  of  each  is  equally  necessary,  though  of  a 
different  kind;  yet,  so  intimately  connected  that  he 
who  receives  the  benefit  of  the  one,  is  never  desti- 
tute of  the  blessing  proceeding  from  the  work  of 
the  other.  Yea,  further,  we  only  become  partakers 
of  the  benefits  of  Christ's  death,  when  the  work, 
of  the  Spirit  has  commenced  in  our  hearts ;  for  it 
is  by  faith  that  we  are  pardoned  and  justified,  and 
this  faith  is  the  fruit  of  the  operation  of  the  Spirit 
in  the  regeneration  of  the  soul. 

Then,  my  hearers,  though  your  pollution  be 
deep,  and  your  stain  indelible  by  all  human  art, 
yet,  behold,  the  fountain  foretold  by  the  prophet, 
has  been  opened  for  sin  and  uncleanness.  Come, 
wash,  and  be  clean.  And  this  fountain  not  only 
cleanses,  but  refreshes  and  heals.  "Ho!  every  one 
that  thirsteth,  come  ye  to  the  waters.  If  any  man 
thirst,  let  him  come   unto   me   and  drink.      The 


PRACTICAL     SERMONS.  193 

Spirit  and  the  bride  say,  Come,  and  let  him  that 
heareth  say,  Come,  and  whosoever  will,  let  him 
come  and  take  of  the  waters  of  life  freely." 

The  truth  contained  in  our  text  is  not  so 
thoroughly  understood  by  any,  as  by  the  growing 
experienced  Christian.  As  he  grows  in  grace,  he 
grows  in  knowledge  of  himself;  and  every  day  he 
has  new  evidences  of  the  deceitfulness  of  his  own 
heart,  and  of  the  unsearchable  depth  of  his  own 
depravity.  On  this  account  it  is  exceedingly  diffi- 
cult for  him  to  be  convinced  that  he  is  making  any 
progress  in  piety;  for  the  sight  and  sense  of  his 
own  sinfulness  increasing  with  his  increase  of 
grace,  he  at  first  naturally  concludes,  that  he  is 
growing  worse  instead  of  better;  but  by  reflection 
he  finds,  that  the  deeper  his  convictions  of  inhe- 
rent depravity  are,  the  humbler  he  feels  and  the 
more  penitent,  and  also  that  his  application  to 
Christ  for  healing  always  bears  an  exact  proportion 
to  his  sense  of  the  evil  of  sin  within  him.  He 
learns  at  length,  that  what  at  first  he  took  to  be 
an  evidence  of  backsliding,  is  really  a  sure  sign  of 
growth  in  the  divine  life;  and  that,  when  religion 
declines  in  his  heart,  his  views  of  the  inbred  evils 
of  his  heart  are  more  obscure,  and  his  feelings  more 
insensible.  The  most  advanced  Christian  needs 
to  be  constantly  on  his  guard  against  the  treachery 
of  his  heart.  He  must  watch  and  pray  lest  he 
enter  into  temptation.  He  never  arrives,  in  this 
world,  at  a  state  in  which  he  is  in  no  danger  from 
the  deceitfulness  and  wickedness  of  his  heart. 

But  the  perfect  knowledge  of  the  corruption  of 

25 


194  PRACTICAL     SERMONS. 

the  human  heart  is  never  obtained  by  any  one. 
Indeed,  we  could  not  bear  the  full  discovery.  It 
would  overwhelm  us  completely,  and,  perhaps, 
destroy  us.  The  unsearchable  depth  of  the  heart 
of  man  is  strongly  expressed  in  the  words  subse- 
quent to  our  text:  "Who  can  know  it?  I,  the 
Lord,  search  the  heart  and  try  the  reins,  even  to 
give  to  every  man  according  to  his  ways,  and 
according  to  the  fruit  of  his  doings," 


SERMON   XIV. 


CHRIST    OUR    WISDOM,    RIGHTEOUSNESS,    SANCTIFICATION,    AND 
REDEMPTION. 


But  of  him  are  ye  in  Christ  Jesus,  who  of  God  is  made  unto  us 
wisdom,  righteousness,  sanctification,  and  redemption. — 1  Cor. 
i.  30. 


The  religion  of  the  gospel  is  calculated  to  remove 
every  occasion  of  glorying  from  the  creature.  And 
as  men  are  prone  to  value  themselves  on  account 
of  their  wisdom  and  earthly  greatness,  therefore,  it 
pleased  God  to  select  his  people  from  that  class  of 
men  who  are  contemptible  in  the  eyes  of  the  world. 
Paul  says  to  the  Corinthians,  who  dwelt  in  a  city 
where  there  was  much  learning  and  wealth,  "  Ye 
know  your  calling,  brethren,  how  that  not  many  wise 
men  after  the  flesh,  not  many  mighty,  not  many 
noble  are  called.  But  God  hath  chosen  the  foolish 
things  of  the  world  to  confound  the  wise ;  and  God 
hath  chosen  the  weak  things  of  the  world  to  con- 
found the  things  which  are  mighty;  and  base 
things  of  the  world,  and  things  which  are  despised, 
hath  God  chosen;  yea,  and  things  which  are  not, 
to  bring  to  nought  things  that  are;  that  no  flesh 

195 


196  PRACTICAL     SERMONS. 

should  glory  in  his  presence."  He  then  proceeds 
to  show,  that  the  salvation  of  which  they  were 
made  partakers,  was  entirely  of  the  Lord.  Their 
union  to  Christ  was  a  privilege  for  which  they 
were  entirely  indebted  to  God.  They  did  not  first 
love  him,  but  he  loved  them.  "  Ye,"  says  Christ, 
"  have  not  chosen  me,  but  I  have  chosen  you."  In 
all  cases,  they  who  truly  believe,  are  those  who 
are  "ordained  to  eternal  life."  Salvation,  from 
first  to  last,  is  all  of  grace;  and  it  is  all  through 
Christ.  Whatever  we  need,  in  order  to  our  com- 
plete deliverance  from  ruin,  and  the  full  attainment 
of  eternal  life,  is  treasured  up  in  Christ;  and  we 
are  "  complete  in  him." 

1.  He  is  made  unto  us  "wisdom."  Wisdom  is 
one  of  the  appropriate  names  of  the  second  Person 
of  the  adorable  Trinity.  Before  creation.  Wisdom 
is  represented  as  being  with  God,  as  one  brought 
up  with  him;  and  even  then  his  thoughts  were 
specially  directed  to  this  world ;  for  "  he  rejoiced  in 
the  habitable  parts  of  the  earth,  and  his  delights 
were  with  the  sons  of  men."  The  evangelist  John 
seems  to  have  had  this  passage  in  his  mind,  when 
he  penned  the  beginning  of  the  first  chapter  of  his 
gospel ;  for  the  word,  of  whom  he  speaks,  as  being 
with  God,  and  as  being  God  himself,  is  the  same  as 
WISDOM.  "  In  him  was  life,  and  the  life  was  the 
light  of  men."  Christ  is  the  Sun  of  righteousness, 
from  whom,  and  through  whom  emanate  all  the 
rays  of  divine  truth  which  ever  enter  the  minds  of 
men.  "  This  is  the  true  light  which  lighteth  every 
man  that  cometh  into  the  world."  "  No  man  know- 
eth  the  Father  but  the  Son,  and  he  to  whom  the 


PRACTICAL     SERMONS.  197 

Son  will  reveal  him."  Christ  is  that  great  Prophet 
that  should  come  into  the  world,  like  unto  Moses, 
whom  the  Jews  expected,  but  whom  they  would 
not  receive  when  he  actually  made  his  appearance. 
He  is  the  great  Teacher,  by  whose  instruction  all 
the  children  of  God  are  brought  into  the  path  of 
life.  "All  thy  children  shall  be  taught  of  God." 
There  is  no  interference  in  the  prophetical  office 
of  Christ,  and  the  teachings  of  the  Holy  Spirit,  but 
a  perfect  concurrence.  Christ  furnishes  the  lesson, 
and  the  Holy  Spirit  renders  it  effectual.  "He 
shall  not  speak  of  himself,  but  he  shall  take  of  mine 
and  show  it  unto  you."  "  Christ  executeth  the  office 
of  a  prophet,  in  revealing  unto  us,  by  his  word  and 
Spirit,  the  will  of  God  for  our  salvation."  In 
him  dwell  all  the  treasures  of  wisdom  and  know- 
ledge. Man  is  endued  with  reason,  but  by  sin  his 
mind  has  become  blind,  and  reason  itself  is  per- 
verted. He  not  only  needs  external  light,  but  to 
have  the  organ  of  vision  rectified,  without  which 
the  light  will  shine  in  darkness,  and  the  darkness 
comprehend  it  not.  Christ  becomes  wisdom  to  the 
believer,  by  making  him  wise  to  know  the  way  of 
salvation.  He  first  teaches  the  sinner  something: 
of  the  depth  and  malignity  of  his  disease.  He 
wounds  that  he  may  heal.  When  by  the  law  the 
knowledge  of  sin  is  acquired,  then  he  guides  the 
convicted  sinner  to  the  cross,  and  opens  his  eyes 
to  behold  the  Lamb  of  God.  He  is  not  only  the 
wisdom  of  God,  as  he  instructs  the  ignorant,  and 
opens  the  eyes  of  the  blind;  but  as  the  God-man 
Mediator,  is  the  most  wonderful  exhibition  of  the 
wisdom  of  God  ever  made  to  the  universe.     The 


I 
198  PRACTICAL     SERMONS. 

whole  plan  of  redemption  is  resplendent  with  wis  • 
dom.  The  contrivance  of  a  way  by  which  God 
can  be  just,  while  he  justifies  the  ungodly,  is  so 
replete  with  wisdom,  that  the  angels  contemplate  it 
with  profound  astonishment.  The  gospel,  which 
is  the  revelation  of  this  plan,  is,  therefore,  called 
"  the  wisdom  of  God."  In  this  there  is  a  depth, 
which  human  reason  cannot  fathom.  The  apostle 
Paul,  therefore,  says,  "  But  we  speak  the  wisdom 
of  God  in  a  mystery,  even  the  hidden  wisdom, 
which  God  ordained  before  the  world,  unto  our 
glory."  We  may,  therefore,  in  the  contemplation 
of  this  subject,  exclaim  with  the  apostle,  "  0  the 
depth  of  the  riches,  both  of  the  wisdom  and  know- 
ledge of  God !" 

Christ  is  then  of  God  made  unto  us  wisdom,  in 
a  twofold  respect;  first,  as  he  is  the  brightest  dis- 
play of  the  infinite  wisdom  of  God ;  and,  secondly, 
by  teaching  his  people  all  that  is  necessary  to 
make  them  wise  unto  salvation.  He  teaches  them 
what  they  ought  to  believe,  and  what  they  ought 
to  do. 

2.  Christ  is  not  only  made  to  believers  wisdom, 
but  righteousness.  By  righteousness  we  should 
understand  conformity  to  the  law  of  God,  and  the 
act  of  justification  which  is  founded  on  such  obedi- 
ence. It  is  much  more  easy  to  conceive  how 
Christ  should  become  our  wisdom,  than  our  justi- 
fying righteousness.  The  apostle  does  not  mean 
that  he  works  righteousness  in  us,  for  that  is 
clearly  expressed  in  the  next  particular.  God  can- 
not be  other  than  just.  He  can  never  view  a  sinner 
to  be  any  thing  else  than  a  sinner.     What  is  done 


PRACTICAL     SERMONS.  199 

can  never  be  undone.  And  no  act  or  work  can 
render  those  acts  holy  which  are  in  their  nature 
sinful.  Man  being  a  sinner,  the  vindicatory 
justice  of  God  rendered  it  necessary  that  his  sin 
should  be  punished;  otherwise,  he  would  deny 
himself,  and  make  an  erroneous  impression  on  the 
universe  as  to  his  own  character.  How  then,  it 
may  be  asked,  is  it  possible,  that  a  sinner  should 
be  justified  in  the  sight  of  God?  This  problem 
could  never  have  been  solved  by  the  wisdom  of 
creatures.  But  by  the  wisdom  of  God,  the  appa- 
rent impossibility  has  been  accomplished.  With 
God  all  things  are  possible.  The  method  by  which 
this  is  effected  is,  by  making  his  own  Son  the 
SUBSTITUTE  and  Surety  for  sinners.  By  imputing 
their  sins  unto  him,  and  his  righteousness  unto 
them,  a  foundation  is  laid  for  their  justification. 
This  is  the  only  ground  on  which  a  sinner  can  be 
just  with  God.  To  suppose  that  the  Judge  of  all 
the  earth  would  pronounce  a  man  who  is  defiled 
with  sin,  to  be  free  from  all  condemnation,  and 
entitled  to  eternal  life,  considered  in  himself,  is 
utterly  incompatible  with  the  divine  attributes.  Sin- 
ful man  can  never  be  justified  but  by  the  righteous- 
ness of  another,  even  of  that  Mediator  whom  God 
has  provided  to  meet  this  very  exigence.  "  By  the 
deeds  of  the  law  there  shall  no  flesh  be  justified  in 
his  sight.  But  now,  the  righteousness  without  the 
law  is  manifested,  being  witnessed  by  the  law  and 
the  prophets;  even  the  righteousness  of  God 
which  is  by  faith  of  Jesus  Christ,  unto  all  and 
upon  all  that  believe."  Sinful  man  can  possibly 
have  no  justifying  righteousness  of  his  own ;  for  if 


200  PRACTICAL     SERMONS. 

he  was  chargeable  but  with  one  sin,  and  that  the 
smallest  conceivable,  yet  could  he  not  be  justified 
by  the  law,  for  the  language  of  the  law  is,  "  Cursed 
is  every  one  who  continueth  not  in  all  things 
written  in  the  book  of  the  law  to  do  them."  Man's 
only  hope  of  justification  is  in  Christ.  And  Christ 
can  become  the  author  of  his  justification  in  no 
other  way,  than  by  becoming  his  Surety,  and 
bearing  his  sin ;  and  by  rendering  a  full  and 
perfect  obedience  to  the  precepts  of  the  law. 
His  righteousness,  thus  wrought  out,  by  his  holy 
life  and  meritorious  death,  can  never  justify  any 
one,  unless  it  be  imputed  to  him,  that  is,  set  down 
to  his  account.  And  it  is  imputed  to  none  but  to 
those  who  by  faith  are  united  to  Christ.  There- 
fore, it  is  said  in  our  text,  "Of  him  are  ye  in  Christ 
Jesus,  who  of  God  is  made  unto  us  wisdom  and 
righteousness.  There  is,  therefore,  no  condemna- 
tion to  them  that  are  in  Christ  Jesus." 

3.  Christ  is  also  made  sanctification  to  all  those 
who  are  united  to  him.  He  is  the  author  of 
inherent,  as  well  as  of  imputed  righteousness.  It 
has  often  been  objected  to  the  doctrine  of  imputed 
righteousness,  that  it  removes  or  relaxes  the  obliga- 
tion to  holy  living;  as  man  is  justified  without 
respect  to  his  own  holiness.  That  the  doctrine, 
badly  understood,  has  been  abused  by  some,  can- 
not be  denied.  It  was  so  in  the  time  of  the  apostle 
Paul,  for  he  answers  precisely  this  objection,  and 
denies  that  the  doctrine  of  gratuitous  pardon,  with- 
out regard  to  our  own  obedience,  has  any  such 
tendency.  "  Do  we,"  says  he,  "  by  faith  make 
void  the  law?  nay,  we  establish  the   law.     How 


PRACTICAL     SERMONS.  201 

shall  we  that  are  dead  to  sin,  live  any  longer 
therein?"  As  to  those  antinomians  who  said, 
"  Let  us  do  evil  that  good  may  come,"  he  declares, 
that  "  their  damnation  is  just." 

But,  how  is  Christ  the  author  of  sanctification  ? 
The  word  sanctification  has  two  senses,  but  so 
nearly  related,  that  in  the  end  they  are  virtually  the 
same.  The  first  is  consecration  to  God.  What- 
ever was  thus  consecrated  or  devoted,  was  called 
holy,  and  the  act  by  which  it  was  done,  was  termed 
sanctification.  But  secondly,  it  means  to  makes 
holy,  not  in  a  ceremonial,  but  in  a  moral  sense. 
The  word  is  more  commonly  used  in  the  former 
sense  in  the  Old  Testament,  and  in  the  latter,  in 
the  New  Testament.  But  the  latter  is  very 
naturally  derived  from  the  former;  for,  when  the 
soul  with  all  its  faculties  and  affections  is  conse- 
crated to  God,  it  is  the  same  as  to  be  made  holy 
in  a  moral  sense.  The  important  question  pro- 
pounded, how  is  Christ  the  author  of  sanctifica- 
tion ?  will  be  properly  answered  by  saying,  that  the 
same  union  by  faith  to  Christ,  which  makes  him 
our  justifying  righteousness,  also  constitutes  him 
the  vital  head  of  every  one  brought  into  this  near 
relation.  In  illustration  of  this,  he  says,  "  I  am  the 
vine,  ye  are  the  branches;  he  that  abideth  in  me, 
and  I  in  him,  the  same  bringeth  forth  much  fruit; 
for  without  me  ye  can  do  nothing."  So  also,  he  is 
the  head,  and  believers  are  the  members,  and  as  he 
is  holy,  and  the  Holy  Spirit  has  been  granted  to 
him  without  measure,  the  same  Spirit  by  which  he 
is  actuated  will  flow  unto  every  member  of  the 
mystical  body.      Again,  he  has  by  his  obedience 

26 


202  PRACTICAL     SERMONS. 

unto  death  acquired  the  right  and  power  to  send 
the  Holy  Spirit,  which  he  has  promised  to  every 
one  who  believes  in  him.  The  connexion  between 
justification  and  sanctification  is  indissoluble;  for 
none  but  a  living  faith  justifies,  as  the  apostle 
James  has  taught;  and  a  living  faith  works  by  love 
and  purifies  the  heart;  so  that  a  man  cannot  be 
justified  by  faith  without  having  the  work  of  sanc- 
tification begun  in  him  at  the  same  time.  So, 
our  blessed  Lord,  in  the  commission  which  he  gave 
to  Paul  to  preach  to  the  Gentiles,  sent  him,  "to 
open  their  eyes,  and  to  turn  them  from  darkness  to 
light,  and  from  the  power  of  Satan  unto  God,  that 
they  might  receive  forgiveness  of  sins,  and  inherit- 
ance among  them  who  are  sanctified  by  faith  that 
is  in  me."  These  two  cardinal  doctrines  of  our 
salvation  may  be  distinguished,  but  they  can  never 
be  separated.  There  are,  indeed,  important  differ- 
ences between  them,  which  should  be  well  under- 
stood ;  for  much  evil  has  arisen  from  injudiciously 
confounding  them  together.  Justification  is  an  act 
of  God  altering  our  relation  to  the  law,  and  pro- 
nouncing us  free  from  its  curse,  and  giving  a  title 
to  eternal  life ;  but  sanctification  is  a  work  within 
us,  commenced  in  our  regeneration.  The  one  has 
for  its  foundation  the  perfect  satisfaction  which 
Christ  has  rendered  to  law  and  justice ;  the  other  is 
a  work  of  the  Holy  Spirit,  who  is  the  Spirit  of 
Christ  within  us,  purifying  us  from  the  pollutions 
of  flesh  and  spirit. 

Moreover,  justification  is  perfected  at  once,  and 
is  as  complete  at  the  first  moment  of  believing  as  it 
ever  will  be;   for   'there  is  no  condemnation  to 


PRACTICAL     SERMONS.  203 

them  that  are  in  Christ  Jesus :"  but  sanctification 
is  progressive,  and  is  never  absolutely  perfect  in  this 
life;  but  will  be  consummated  when  we  leave  the 
bodv.  Althoug^h  our  inherent  rig^hteousness  is  not, 
in  any  measure,  the  ground  of  our  legal  justifica- 
tion ;  yet,  sanctification  is  as  necessary  to  salvation 
as  justification;  for  "  without  holiness  no  man  shall 
see  the  Lord."  Without  a  renewed  nature  no  man 
is  capable  of  enjoying  the  felicity  of  heaven.  The 
joys  of  heaven  are  holy  joys,  and  the  exercises  of 
heaven,  consisting  very  much  in  praise  and  adora- 
tion, are  holy  exercises.  The  society  in  heaven 
consists  of  holy  persons,  and,  therefore,  none  but 
the  sanctified  can  participate  in  the  happiness  of 
heaven.  Heaven  is,  therefore,  called  "  the  inherit- 
ance of  the  saints  (sanctified  ones)  in  light." 

4.  Christ  is  also  said,  in  our  text,  to  be  made 
unto  us  redemption.  This  word,  I  think,  must  be 
here  taken  to  signify  deliverance,  complete  deliver- 
ance. Captives  were  often  redeemed  by  the  pay 
ment  of  a  ransom-price;  and  persons  of  distinction, 
when  made  captives  in  war,  were  redeemed  at  a 
great  price.  In  this  strict  and  proper  sense  of  the 
term,  Christ  is  truly  a  Redeemer.  He  came  from 
heaven  to  redeem  his  people  from  the  curse  of  the 
law,  and  from  the  bondage  of  sin  and  Satan.  He 
did  not  come  empty-handed.  He  came  to  offer  a 
ransom  for  every  redeemed  soul.  But  silver  and 
gold  would  answer  no  purpose  in  the  redemption 
of  the  soul  and  the  body  of  lost  man.  Nothing 
would  answer  as  a  price  for  this  redemption  but 
blood — and  that  blood  divine — the  blood  of  the  Son 
of  God.     When  his  heart's  blood  was  requisite  he 


204  PRACTICAL     SERMONS. 

did  not  spare  it,  but  freely  poured  it  out  for  our 
redemption.  In  this  view  of  redemption,  Christ 
was  our  Redeemer,  as  obtaining  for  us  deliverance 
from  condemnation,  and  from  the  bondage  and 
dominion  of  sin ;  but  this  redemption  was  virtually 
treated  of  in  the  last  two  particulars.  The  word 
redemption  here,  then,  as  was  said,  is  to  be  taken 
in  a  more  restricted  sense,  for  our  final  deliverance 
from  all  the  evils  which  sin  has  entailed  upon  us. 
For  though  the  believer  is  justified,  and  in  part 
sanctified,  yet  is  he  surrounded  with  evils  of  vari- 
ous kinds,  and  his  body  must  return  to  the  dust 
and  see  corruption ;  from  which  it  shall  not  obtain 
deliverance,  until  the  glorious  morning  of  the  resur- 
rection. For  this  deliverance,  Paul  and  his  fellow 
Christians  groaned  within  themselves,  "  waiting  for 
the  "  adoption,"  which  he  calls  "  the  redemption  of 
the  body."  A  captive  ransomed  and  released  from 
bondage  in  an  enemy's  country,  might  have  con- 
tracted grievous  diseases  which  it  would  require 
much  time  and  a  painful  course  of  medicine  to 
cure ;  and  he  might  have  a  long  and  difficult  jour- 
ney to  perform  before  he  reached  his  father's 
house.  He  might  have  to  pass  through  a  howling 
wilderness,  over  rugged  mountains,  and  stormy 
seas ;  so  that,  though  fully  redeemed,  as  far  as  the 
ransom  was  concerned,  and  released  actually  from 
his  fetters  and  manacles ;  yet  he  might  never  be  so 
happy  as  to  reach  his  home,  but  might  miserably 
perish  by  the  way.  The  condition  of  the  redeemed 
of  the  Lord,  is,  in  many  respects,  similar.  They 
are  free  from  condemnation,  and  the  power  of  sin 
•  n  them  is  broken ;  but  its  remains  are,  indeed,  a 


PRACTICAL     SERMONSv  205 

deep  and  inveterate  disease,  requiring  a  course  of 
painful  discipline,  and  the  Christian  pilgrim  may- 
be said  to  be  yet  far  from  his  heavenly  mansion. 
Before  him  is  a  dangerous  wilderness,  and  an 
exceedingly  dark  and  gloomy  valley,  called  "  The 
shadow  of  death."  His  body  rendered  mortal  by 
sin,  must  go  to  the  dust,  before  it  can  be  such  a 
body  as  will  be  suited  to  a  purified  soul,  or  be  fit 
for  the  Jerusalem  above.  "  Many  are  the  afflictions 
of  the  righteous."  Through  much  tribulation  they 
must  enter  into  heaven.  But  in  one  important 
respect,  their  condition  differs  widely  from  that  of 
the  earthly  captive.  He  is  in  no  danger  of  perish- 
ing eventually.  Christ  is  the  Captain  of  salvation, 
who  has  promised  to  bring  him  off"  conqueror, 
and  more  than  conqueror,  through  his  unchanging 
love.  None  shall  be  able  to  pluck  these  feeble 
sheep  from  the  faithful  hands  of  their  Shepherd. 
No:  Christ  has  declared  it:  "  Thoy  shall  never 
perish."  Hear  Paul's  triumphant  language  :  "  Who 
shall  separate  us  from  the  love  of  Christ  ?  Shall 
tribulation  or  distress,  or  persecution,  or  famine, 
or  nakedness,  or  peril,  or  sword  ?  Nay,  in  all  these 
things,  we  are  more  than  conquerors  through  him 
that  loved  us." 

Although  death  is  inevitable,  it  shall  not  ulti- 
mately triumph,  for  the  body  shall  be  redeemed 
from  the  power  of  death  and  the  grave.  The 
resurrection  will  be  the  consummation  of  the  saints' 
redemption.  "  It  is  sown  in  corruption,  it  is  raised 
in  incorruption.  It  is  sown  in  dishonour,  it  is 
raised  in  glory.  It  is  sown  in  weakness,  it  is 
raised  in  power.     It  is  sown  a  natural  body,  it  is 


206  PRACTICAL     SERMONS. 

raised  a  spiritual  body.  Then,  this  corruptible 
shall  put  on  incorruption,  and  this  mortal  shall  put 
on  immortality.  Then  shall  death  be  swallowed  up 
in  victory,"  and  then  shall  be  sung  the  conqueror's 
song-,  "  O  death,  where  is  thy  sting?  0  grave,  where 
is  thy  victory?" 
We  may  remark, 

1.  The  completeness  of  the  plan  of  salvation 
v^hich  the  gospel  reveals.  Here  is  provision  made 
for  every  spiritual  want.  Wisdom  is  provided  for 
those  who  by  nature  are  blind  and  foolish.  They 
are  made  wise  to  know  the  w^ay  of  life,  and  they 
receive  that  wisdom  which  is  from  above,  "  which 
is  first  pure,  then  peaceable,  gentle,  easy  to  be 
entreated,  full  of  mercy  and  good  fruits,  without 
partiality  and  without  hypocrisy."  Being  destitute 
of  any  righteousness  of  their  own,  which  can  justi- 
fy the  sinner,  they  here  find  in  Christ  all  that  the 
law  demands ;  and,  therefore,  there  is  no  condem- 
nation to  them.  "It  is  God  that  justifieth,  who  is 
he  that  condemneth?" 

Again,  being  born  in  sin,  and  stained  with 
innumerable  defilements  of  actual  transgression, 
they  need  to  be  w^ashed  and  sanctified,  as  w^ell  as 
justified.  By  the  word  and  Spirit  of  Christ,  this 
purification  is  commenced,  and  carried  on  gradually 
to  perfection.  All  believers  are  saints,  consecrated 
to  God,  and  delivered  from  the  love  and  power  of 
sin ;  and  at  the  appointed  time  will  be  made  perfect 
in  holiness. 

While  here,  the  Christian  is  subject  to  manifold 
afflictions  and  to  the  death  of  the  body;  but  he  is 
permitted  to  entertain  the  blessed  and  assured  hope 


PRACTICAL     SERMONS.  207 

of  complete  redemption  from  every  evil  which  sin 
has  introduced.  When  Christ  shall  come  to  gather 
together  his  elect,  his  redemption,  even  from  death 
itself,  will  be  complete.  Death  will  be  swallowed 
up  in  victory. 

2,  And  finally,  we  should  never  forget  that  all 
the  blessings  of  salvation  are  received  through 
Christ.  He  is  the  believer's  unfailing  treasure,  from 
whom  he  derives  wisdom,  righteousness,  sanctifica- 
tion,  and  redemption.  He  who  possesses  these 
cannot  fail  of  eternal  life.  "  He  that  hath  the  Son, 
hath  life."  *'  And  this  is  the  promise  which  he 
hath  promised  us,  eternal  life;"  and  that  life 
they  shall  for  ever  enjoy  in  the  presence  of,  and 
in  communion  with  Christ. 


SERMON   XV. 


THE    ONE   THING    NEEDFUL. 


But  one  thing  is  needful ;  and  Mary  hath  chosen  that  good  part, 
which  shall  not  be  taken  away  from  her. — Luke  x.  42. 


Our  blessed  Lord,  though  he  seems  to  have  had 
no  place  of  lodging  in  the  city  of  Jerusalem,  where 
he  spent  much  time,  and  laboured  much  for  the 
benefit  of  the  people ;  yet,  had  a  friendly  family  in 
the  neighbouring  village  of  Bethany,  on  the  Mount 
of  Olives,  who  were  glad  of  the  privilege  of  enter- 
taining so  divine  a  guest.  This  family  consisted 
of  three  persons,  two  sisters  and  a  brother;  and 
they  were  surely  a  happy  family,  for  Jesus  not 
only  visited  them  often,  but  loved  every  one  of 
them;  and  on  one  occasion  manifested  his  friend- 
ship by  raising  the  brother  from  the  dead,  when  he 
had  been  four  days  in  the  sepulchre.  Martha  and 
Mary,  the  sisters,  were  both  greatly  attached  to 
Jesus,  but  differed  in  their  manner  of  showing  it. 
Martha  was  solicitous  about  giving  him  the  best 
entertainment  in  her  power.  Mary,  in  order  to 
avail  herself  of  the  precious  opportunity  of  obtain- 
208 


PRACTICAL     SERMONS.  209 

ing  divine  knowledge,  from  him  who   spake   as 
never  man  spake,  relinquished  all  care  of  domestic 
matters;  and  as  an  humble  penitent,  took  her  seat 
at  the  feet  of  Jesus,  drinking  in  every  word  which 
proceeded    from   his   gracious   lips.      The   whole 
burden  of  domestic  duties  being  thus  devolved  on 
Martha,  her  temper  became  ruffled  and  her  spirit 
vexed  at  her  sister's  neglect  of  her  part   of  the 
duties  of  the  family.  '  She,  therefore,  complained 
to  our  Lord  of  the  delinquency  of  her  sister,  and 
solicited  his  interposition.     She  said,  "  Lord,  dost 
thou  not  care  that  my  sister  hath  left  me  to  serve 
alone?  Bid  her,  therefore,  that  she  help  me."    The 
answer  of  Jesus  is  remarkable  for  its  fidelity  and 
affectionate  tenderness  :  "  Martha,  Martha,  thou  art 
careful  and  troubled  about  many  things;  but  one 
thing  is  needful,  and  Mary  hath  chosen  that  good 
part,  which  shall  not  be  taken  away  from  her." 
As  there  is  an  evident  antithesis  between  the  many 
things  which  occupied  the  attention  of  Martha,  and 
the  one  thing  pronounced  to  be  alone  necessary, 
several  of  the  ancient  interpreters  supposed,  that 
the    contrast   was    between    many   dishes   which 
Martha  was  engaged  in  preparing,  and  a  single 
dish,  which,  our  Lord  said,  was  enough;  whereas, 
the  real  antithesis  was  between  the  many  objects 
of  Martha's  attention,  and  the  single  object  which 
absorbed  the  attention  of  Mary;  as  is  evident  from 
the  following  words,  "  and  Mary  hath  chosen  that 
good  part,"  that  one  thing  needful,  "  which  shall 
not  be  taken   away  from   her."      The  one  thing 
needful,  therefore,  is  the  good  part  which  Mary 
had  chosen.    What  then  was  Mary's  choice  ?     We 

27 


210  PRACTICAL     SERMONS. 

read,  "  that  she  sat  at  Jesus'  feet  to  hear  his  words." 
In  the  general,  divine  truth,  uttered  by  her  Lord, 
was  the  one  thing  which  engaged  her  affections; 
and  more  particularly  the  gospel  of  salvation ;  or, 
that  plan  of  redemption  by  which  a  sinner  can  be 
reconciled  to  God,  and  be  restored  again,  not  only 
to  his  favour,  but  to  his  image.    As  all  true  religion 
is  founded  on  a  knowledge  of  truth,  and  is  insepa- 
rable from  it,  the  thing  needful  may  be  said  to  be 
the  whole  of  true  religion ;  which  is,  indeed,  one 
tMng,  although  it  consists  of  many  branches ;  for 
they  all  may  be  fairly  traced  to  the  spiritual  know- 
ledge of  the  truth  as  it  is  in  Jesus.      We  have, 
then,  from  the  text,  this  important  instruction,  that 
true  religion  is  needful,  and  is  a  good  thing,  and 
will  never  be  taken  away  from  those  who  possess 
it.      We   are,    moreover,   here    taught    that   true 
religion  is  a  thing  of  choice ;  and  that  possessing 
this,  we  need  nothing  else;   that  is,  our  eternal 
happiness  is  secure  by  this  alone,  though  we  should 
be   destitute   of  all  other  things.      Or  it  may  be 
understood  that  this  blessing  comprehends  all  other 
good  things,  as  "  godliness  has  the  promise  of  the 
life  that  now  is,  and  of  that  which  is  to  come."    In 
accordance  with  which,  Paul  says  to  the  Corinthian 
Christians,  "All  things  are  yours,  whether  Paul,  or 
Apollos,  or  Cephas,  or  the  world,  or  life,  or  death,  or 
things  present,  or  things  to  come,  all  are  yours,  and 
ye  are  Christ's,  and  Christ  is  God's." 

We  shall  endeavour  to  show  the  excellence  and 
necessity  of  divine  knowledge  with  its  accompani- 
ments, by  several  considerations  : 

1.  This  knowledge  is  necessary  to  our  reconcilia- 


PRACTICAL     SERMONS.  211 

tioii  with  God.  The  religion  of  a  sinner  must 
necessarily  be  different  from  that  of  an  innocent 
being.  He  who  has  sinned,  has  contracted  guilt, 
which  must  be  removed  by  an  atonement  satisfac- 
tory to  divine  justice.  While  sin  remains  unpar- 
doned, there  can  be  no  peace,  nor  safety  to  the 
sinner.  The  law,  which  is  inflexible,  denounces  a 
curse  on  every  transgressor.  "  God  is  angry  with 
the  wicked  every  day,"  and  hath  declared,  that 
"  He  will  in  no  wise  clear  the  guilty."  "  The 
wrath  of  God  has  been  revealed  from  heaven 
against  all  ungodliness  and  unrighteousness  of 
men."  God  is  a  righteous  Judge,  and  hath,  in 
many  places  of  his  word,  declared  that  every  man 
shall  receive  according  to  his  works.  Now,  as  all 
have  sinned  and  come  short  of  the  glory  of  God,  he 
hath  concluded  all,  both  Jews  and  Gentiles,  to  be 
under  wrath,  and  hath  declared  that  the  only  hope 
of  salvation  is  in  Christ ;  "  whom  he  hath  set  forth 
to  be  a  propitiation  for  our  sins,  that  he  might  be 
just  and  the  justifier  of  him  who  belie veth  in 
Jesus."  There  is  no  other  method  of  reconcilia- 
tion ;  "  neither  is  there  any  other  name  given 
under  heaven,  whereby  we  must  be  saved;"  "for 
other  foundation  can  no  man  lay  than  that  which 
is  laid,  which  is  Jesus  Christ."  Two  things  then 
are  necessary  to  the  pardon  and  justification  of  a 
sinner ;  first,  that  an  adequate  atonement  be  made 
for  sin;  and  secondly,  that  the  sinner  receive  the 
benefit  of  this  atonement  by  the  exercise  of  a 
saving  faith.  The  righteousness  of  Christ  justifies 
no  one,  until  it  is  set  down  to  his  account ;  and  it 
is  appropriated  to  none,  but  by  faith.     Therefore, 


212  PRACTICAL     SE-RMONS. 

while  we  are  said  to  be  justified  by  Christ's  blood, 
and  freely  by  the  grace  of  God  through  the 
redemption  that  is  in  Christ  Jesus;  we  are  also 
said  to  be  justified  by  faith.  Both  these  things  are 
equally  necessary  to  the  pardon  and  reconciliation 
of  a  sinner;  but  on  very  different  accounts. 
Christ's  righteousness  is  the  only  meritorious 
ground;  and  faith  is  merely  the  instrument  of 
reception,  or  the  bond  which  unites  the  soul  to 
Christ.  Now,  faith  cannot  be  separated  from 
spiritual  knowledge.  This  last  is  included  in  it,  as 
presenting  to  the  mind  all  the  objects  of  faith. 
This  is  saving  knowledge.  The  object  of  it,  or 
truths  known,  are  all  indeed  contained  in  the 
revelation  of  God;  but  the  discernment  of  their 
true  nature — their  beauty  and  their  glory — is  by 
the  illumination  of  the  Holy  Spirit,  who  takes  the 
things  of  Christ  and  shows  them  unto  us.  "  This 
is  eternal  life,  to  know  thee,  the  only  true  God,  and 
Jesus  Christ  whom  thou  hast  sent." 

Certainly,  then,  the  one  thing  needful  for  man, 
is  the  true  knowledge  of  "  the  way  of  life."  This 
is  to  him  the  good  part  which  he  has  chosen  for  his 
heritage,  and  equally  needful  for  all.  Of  this  know- 
ledge, Christ  is  the  sum  and  substance.  There- 
fore, the  apostle  Paul  said,  "  I  determined  to  know 
nothing  among  you,  save  Jesus  Christ  and  him 
crucified."  It  is  in  his  face  we  behold  the  bright- 
est rays  of  the  divine  glory;  beholding  which,  "we 
are  transformed  into  the  same  image,  from  glory  to 
glory,  as  by  the  Spirit  of  the  Lord." 

II.  The  second  consideration  which  serves  to 
show  the  necessity  and  excellence  of  the  know- 


PRACTICAL     SERMONS.  213 

ledge  of  divine  truth,  is,  that  in  this  knowledge, 
and  the  holy  affections  which  flow  from  it,  con- 
sists the  highest  dignity  and  supreme  excellence 
and  felicity  of  human  nature.  With  this  crown 
man  was  adorned  in  the  day  of  his  creation, 
when  he  came  fresh  and  beautiful  from  the  hand 
of  his  Creator.  Deprived  of  this,  the  intellect  of 
man  was  darkened  and  perverted.  All  his  affec- 
tions and  moral  powers  became  disordered  and 
deformed.  In  the  soul  of  man,  thus  deprived  of 
the  divine  image,  all  traces  of  moral  beauty  were 
defaced;  and  man,  instead  of  appearing  in  the 
likeness  of  his  Creator  in  which  he  was  made,  took 
on  the  likeness  of  his  greatest  enemy.  No  other 
acquisition  or  possession  can  compensate  for  this 
radical  defect.  Knowledge  and  intellectual  power, 
without  being  conjoined  with  the  beauties  of  holi- 
ness, only  render  the  human  nature  more  odious. 
From  this  deep  degradation,  no  power  can  deliver 
us  but  the  power  which  at  first  created  us.  Of  all 
the  creatures  which  God  produced,  in  this  world, 
man  was  the  noblest ;  and  of  all  the  endowments  of 
man,  none  was  so  excellent  as  the  image  of  God. 
Where  this  is  defaced,  to  suppose  that  it  could  be 
renewed  by  any  but  the  omnipotent  God,  would  be 
to  imagine  that  the  most  excellent  thing  which 
God  ever  made,  could  be  re-produced  by  a  creature 
— by  a  sinful  worm  of  the  dust.  No  :  we  are  born 
again,  or  from  above,  "  not  of  blood,  nor  of  the  will 
of  the  flesh,  nor  of  the  will  of  man,  but  of  God." 
"  For,"  says  Paul,  "  God  who  commanded  the  light 
to  shine  out  of  darkness,  hath  shined  into  our  hearts, 
to  give  us  the  light  of  the  knowledge  of  the  glory 


214  PRACTICAL     SERMONS. 

of  God  in  the  face  of  Jesus  Christ."  The  image 
of  God  which  is  restored  in  the  new  creation,  is, 
by  the  same  apostle,  in  one  place,  described  as 
*'  righteousness,  and  true  holiness."  "  Put  on  the 
new  man  which  is  created  in  righteousness  and 
true  holiness."  But  in  another  place  he  sums  up 
the  effect  of  this  renovation  in  the  single  M^ord 
"knowledge."  "And  have  put  on  the  new  man, 
which  is  renewed  in  knowledge  after  the  image 
of  him  that  created  him." 

The  excellence  of  holiness  is  so  great,  that  the 
apostle  Peter  describes  it  as  a  participation  of  the 
divine  nature.  "  According  as  his  divine  power 
hath  given  unto  us  all  things  that  pertain  unto  life 
and  godliness,  through  the  knowledge  of  him,  that 
hath  called  us  to  glory  and  virtue;  whereby  are 
given  unto  us  exceeding  great  and  precious  pro- 
mises, that  by  these  ye  might  be  partakers  of  the 
divine  nature.''^  When  holiness  is  manifested  in 
the  particular  virtues  of  the  Christian  life,  it  cannot 
but  win  the  approbation  of  every  mind,  not  per- 
verted by  error,  or  blinded  by  prejudice.  Even 
when  moral  goodness  is  calumniated,  it  is  never 
done  as  being  good,  or  under  the  idea  of  goodness, 
but  it  must  first  be  caricatured,  and  misnamed. 
Even  the  devils  know  that  moral  excellence  is 
better  than  sin,  for  they  have  experienced  the 
effects  of  both.  Holiness  is  the  glory  of  God,  for 
this  word  expresses  the  sum  of  all  his  mofal  attri- 
butes. Holiness  is  the  foundation  of  heavenly  bliss 
and  glory,  the  golden  pavement  of  the  city  of  God. 
Without  holiness  no  one  can  enter  into  the  society 
of  heaven.     The  knowledge  which  the  best  attain 


PRACTICAL     SERMONS.  215 

here,  is  obscure  and  imperfect;  but  there  the  view 
of  divine  truth  will  be  perfectly  perspicuous. 
''  Here,  we  see  through  a  glass  darkly ;  there,  face 
to  face."  In  proportion  to  our  knowledge  will  be 
our  love ;  and  from  this  perennial  fountain  will  flow 
uninterrupted  happiness. 

III.  A  third  consideration  which  goes  fully  to 
justify  the  choice  of  Mary  is,  that  the  good  part  on 
which  she  had  fixed  her  affections,  should  never  be 
taken  away  from  her.  However  excellent  a  posses- 
sion may  be  intrinsically,  and  however  well  adapted 
to  promote  the  happiness  of  the  possessor,  yet,  if  it 
continue  only  for  a  short  time,  its  value  would  be 
comparatively  small.  Or,  if  it  should  be  liable  to 
be  lost  by  the  negligence  or  misconduct  of  the 
owner,  this  circumstance  would  greatly  diminish 
its  worth.  But  true  religion,  when  once  obtained, 
is  never  lost;  it  abideth  for  ever.  God,  after 
having  bestowed  on  a  dead  soul,  the  principle  of 
divine  life,  will  not  take  it  away ;  for  he  is  of  one 
mind.  His  purpose  of  mercy  is  as  unchangeable 
as  his  being.  "  The  gifts  and  calling  of  God  are 
without  repentance ;"  that  is,  without  change  of 
mind.  What  he  graciously  gives,  he  will  not  with- 
draw. And  though  Satan  will  exercise  all  his 
malicious  arts  to  overcome  and  destroy  the  Chris- 
tian ;  yet,  he  shall  not  be  able  to  prevail ;  for,  "  if 
God  be  for  him,  who  can  be  against  him?"  This 
sleepless  adversary  may  indeed  frighten  the  timid 
sheep,  and  may  sometimes  be  permitted  to  wound 
and  worry  them,  but  the  good  Shepherd,  who  has 
given  his  life  for  them,  will  not  suffer  the  weakest 
of  them  to  perish.     His  word  of  promise  is  more 


216  PRACTICAL     SERMONS. 

stable  than  tlie  pillars  of  heaven,  and  he  hath  said, 
"  My  sheep  hear  my  voice,  and  I  know  them,  and 
they  follow  me.  And  I  give  unto  them  eternal 
life ;  and  they  shall  never  perish,  neither  shall  any 
man  pluck  them  out  of  my  hand.  My  Father 
which  gave  them  me,  is  greater  than  all,  and  no 
man  is  able  to  pluck  them  out  of  my  Father's 
hand." 

But,  it  may  be  alleged,  as  religion  is  a  matter  of 
choice,  it  is  obviously  possible,  that  what  is  chosen 
to-day,  may,  with  the    same  freedom,  be  rejected 
to-morrow.     No  doubt,  the  fall  of  a  pious  man  is  a 
thing  in  itself  possible.     Adam  and  Eve,  though 
perfectly  holy,  fell,  and  a  multitude  of  holy  angels 
fell;    and,  surely,  Christians,  who  are  surrounded 
with  imperfection  and  exposed  to  numerous  tempta- 
tions might  fall.     This  cannot  be  denied.      If  be- 
lievers, after  their  conversion,  should  be  left  to  de- 
pend on  their  own  strength,  their  fall  and  utter 
ruin  would  be,  not  only  possible,  but  almost  cer- 
tain.     But  their  standing   is  not   in  themselves. 
And  in  this  we  see  the  wide  difference  between  the 
covenant  of  works,  and  the  covenant  of  grace.     In 
the  first,  salvation  depended  on  the  integrity  of  a 
mutable  man;  in  the  last,  on  the  faithfulness  of 
God.     "  We  are  kept,"  says  the  apostle  Peter,  "by 
the  power  of  God,  through  faith  unto  salvation." 
The  question  is  not,  whether  the  Christian  might  not 
fall  away,  if  left  to  himself;  but  whether  the  grace 
of  God  is  not  sufficient  to  keep  him  from  falling ; 
and  if  so,  whether  the  faithfulness  of  God  is  not 
pledged  to  preserve  his  sheep  from  perishing.     O  ! 
what  a  triumph  would  it  be  to  Satan,  if  he  could 


PRACTICAL     SERMONS.  217 

pluck  one  of  these  lambs  out  of  the  hands  of  the 
Redeemer ! 

It  is  true,  if  the  pious  man  chose  to  forsake  God, 
he  would  do  it ;  but,  He  who  at  first  made  him 
willing  to  embrace  the  good  part,  in  the  day  of  his 
power,  can,  by  the  exertion  of  the  same  power, 
influence  his  will  to  continue  to  choose  the  good 
part.  And  in  this  conservatory  influence,  there  is 
no  constraint  or  compulsion.  God  can  sweetly  and 
effectually  influence  the  human  will,  without  the 
least  interference  with  human  liberty.  Man  never 
acts  more  freely  than  when  under  the  operation  of 
divine  grace. 

It  will  be  argued,  however,  that  many  flourish- 
ing Christians  have  entirely  fallen  away.  To 
which  we  answer,  that  many  flourishing  professors 
have  fallen  away,  we  do  not  doubt ;  but  such  may 
have  been  mere  hypocrites  like  Judas,  oi  tempo- 
rary believers,  like  the  seed  on  stony  ground, 
who  had  no  root  in  themselves;  therefore,  in  the 
day  of  trial,  they  could  not  stand,  but  withered 
away.  "  Not  every  one  that  saith  Lord,  Lord," 
says  Christ,  "  shall  enter  into  the  kingdom  of 
heaven,  but  he  that  doeth  the  will  of  my  Father 
in  heaven."  The  apostle  John  teaches  us  what  to 
think  of  such  apostates;  "They  went  out  from  us, 
but  they  were  not  of  us ;  for  if  they  had  been  of  us, 
no  doubt  they  would  have  continued  with  us." 
Our  Lord,  himself,  at  the  last  day,  when  such  pro- 
fessors will  make  a  plea  of  their  high  standing  in 
the  church,  will  declare  that  he  never  knew  them : 
"■  Depart  from  me,  ye  workers  of  iniquity,  for  I 
never  knew  you." 

28 


218  PRACTICAL     SERMONS. 

In  conclusion,  let  all  who  enjoy  the  opportunity 
of  seeking  divine  instruction,  feel  the  importance 
of  not  postponing-  the  concerns  of  the  soul  and 
eternity,  for  the  sake  of  worldly  business,  or  worldly 
honours  and  amusements.  While  Jesus  is  in  the 
way  and  accessible,  let  all  come  and  take  his  easy 
yoke,  and  learn  of  him,  and  they  shall  find  rest  to 
their  souls. 

If  a  free  pardon  were  offered  to  a  condemned 
criminal,  would  he  plead  for  longer  time  to  remain 
under  condemnation  ?  If  an  effectual  remedy  were 
offered  to  a  sick  man,  would  he  be  guilty  of  the 
folly  of  procrastination,  and  thus  endanger  his  life  ? 
But  a  greater  folly  we  behold  every  day,  in  multi- 
tudes, who  have  the  offer  of  pardon  and  salvation, 
if  they  will  repent,  and  receive  Christ  as  offered  in 
the  gospel.  Yet,  though  under  the  sentence  of  a 
law  from  which  none  can  escape,  they  neglect  the 
great  salvation.  They  make  light  of  the  invitation 
of  the  great  King,  if  not  in  words,  yet  by  their 
conduct,  and  go,  "one  to  his  merchandise  and 
another  to  his  farm."  Or,  they  make  an  excuse 
of  their  worldly  pursuits  and  avocations.  To  find 
examples  of  such  consummate  folly,  we  have  no 
need  to  go  to  the  pages  of  ancient  history,  or  to  the 
shores  of  foreign  countries ;  we  have  them  in  large 
numbers  among  us,  who,  though  they  have  been 
often  called,  yet  still  refuse  the  gracious  invitation 
of  the  gospel. 

But  as  we  know  not  at  what  hour,  or  by  what 
call,  God  by  his  Spirit  may  reach  the  hearts  of 
careless,  delaying  sinners,  it  is  our  duty  still  to  lift 
up  the  voice  of  warning — still  to  call  sinners  to 


PRACTICAL     SERMONS.  219 

repentance — and  to  invite  all  thirsty  souls  to  come 
to  Christ  and  drink ;  and  all  heavy-laden  sinners  to 
come  to  the  meek  and  lowly  Redeemer,  that  they 
may  find  rest  to  their  souls.  As  ambassadors  of 
Christ,  it  is  made  our  duty  to  entreat  sinners,  in 
Christ's  stead,  to  be  reconciled  unto  God.  We 
are  authorized  to  declare,  that  "  him  that  cometh, 
he  will  in  no  wise  cast  out;"  but  the  promise  of 
eternal  life  is  made  to  every  one  who  receives  the 
Lord  Jesus ;  that  is,  who  cordially  believes  on  his 
name.  Come,  then,  I  beseech  you,  and  seek  salva- 
tion in  Christ.  Break  off  your  sins  by  repentance, 
and  with  broken,  penitent  hearts,  approach  the 
cross  of  Jesus  Christ.  Come  and  be  sprinkled 
with  his  justifying  blood.  Speedily  lay  hold  on 
eternal  life — let  there  be  no  delay.  Eternal  happi- 
ness and  eternal  misery  are  at  stake — life  and  death 
are  set  before  you.  "  Believe  in  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved."  But  if  you  con- 
tinue to  neglect  the  great  salvation,  there  will  be 
no  way  of  escape  from  wrath. 


SERMON  XVI. 


THE    LOVE   OF   CHRIST. 


As  Christ  also  hath  loved  us,  and  hath  given  himself  for  us,  an 
offering  and  a  sacrifice  to  God  for  a  sweet  smelling  savour. — 
Ephes.  v.  2. 


As  God  is  incompreliensible  in  his  eternity,  his 
power,  his  immensity,  his  knowledge  and  his 
wisdom ;  so  is  he  in  his  love. 

There  is  a  breadth  and  length,  and  depth  and 
height,  in  the  love  of  Christ,  which  passeth  know- 
ledge. But  though  we  cannot  comprehend  this 
love ;  yet  we  are  permitted  to  know  of  its  existence, 
and  of  some  of  its  properties,  which  will  now  be 
the  subject  of  our  contemplation. 

1.  The  first  thing  which  strikes  us  as  wonderful  in 
this  love  of  God  is,  that  it  should  have  sinners  as 
its  objects.  When  w^e  consider,  that  God  is  infin- 
itely holy — that  holiness  is  his  very  essence — it 
cannot  but  strike  us,  as  an  incomprehensible  thing, 
that  depraved  and  guilty  creatures  should  be  from 
eternity  the  selected  objects  of  divine  benevolence. 
For  it  should  be  understood  and  admitted,  that  for 
God  to  love  sinners  with  the  love  of  complacency 
220 


PRACTICAL     SERMONS.  221 

or  esteem,  is  a  thing  evidently  and  absolutely 
repugnant  to  his  nature ;  and  therefore  impossible. 
But  a  holy  being  may  love  those  who  are  unholy, 
with  the  love  of  benevolence ;  as  this  consists,  not 
in  any  delight  in  their  character,  but  in  a  desire 
for  their  well-being  and  happiness.  Such  love 
contemplates  the  recovery  of  its  objects,  not  only 
from  misery,  but  from  depravity ;  and  their  restora- 
tion to  the  image  and  enjoyment  of  God. 

But  as  the  Almighty  possessed  the  power  of 
creating  with  a  word,  innumerable  intelligent 
beings,  who  might  become  the  objects  of  his  love, 
it  is  wonderful  that  he  should  fix  his  love  on  sinful, 
ruined  creatures.  It  could  not  be  merely  as  crea- 
tures, that  men  became  the  objects  of  this  love ;  for 
then  fallen  angels,  as  being  of  a  nobler  nature,  had 
a  higher  claim.  But  "  Christ  took  not  on  him  the 
nature  of  angels."  Devils  were  not  the  objects  of 
his  love. 

2.  Another  thing  which  is  incomprehensible  in 
the  love  of  Christ  to  sinners  is,  that  among  men, 
all  of  whom  were  equally  lost  and  helpless,  it 
should  select  a  certain  number,  as  its  objects,  and 
leave  all  the  rest  under  condemnation  and  depravity, 
as  they  were  before. 

If  men  are  the  objects  of  divine  favour,  why 
a  part  only?  Why  not  all?  especially,  as  the 
means  necessary  to  redeem  a  part,  are  sufficient  to 
redeem  the  whole. 

If  those  elected  were  uniformly  better  than 
those  passed  by,  there  would  be  some  small  ground 
of  making  a  difference.  But  this  is  not  the  fact. 
Some   of  the  elect,   we  know,  were  among  the 


222  PRACTICAL     SERMONS. 

greatest  sinners  upon  earth;  and,  generally,  they 
were  no  better  than  others,  in  heart  or  life. 

This  doctrine  of  sovereign  election  is  so  oifen- 
sive  to  human  reason,  or  rather  to  human  pre- 
judices, that  every  evasion  which  human  ingenui- 
ty could  devise,  has  been  resorted  to,  in  order  to 
avoid  it ;  or  so  to  explain  it,  that  it  might  be  rendered 
more  palatable  to  the  children  of  men. 

The  most  plausible  evasion  of  the  doctrine  is, 
that  God,  who  is  omniscient,  foresaw  that  a  certain 
number  of  the  human  race  would,  in  the  exercise 
of  their  free-will,  cordially  receive  the  gospel,  and 
persevere  in  obedience  until  death;  and  on  this 
account  they  were  elected  unto  life.  But  this  is 
inconsistent  with  the  condition  into  which  the 
human  race  are  sunk;  which  is  one  of  entire 
depravity,  or  alienation  from  God.  We  might  as 
reasonably  expect  the  dead  to  rise  out  of  their 
graves,  by  their  own  power,  as  that  men  dead  in 
trespasses  and  sins,  should  of  their  own  accord,  put 
forth  any  holy  act.  It  is  also  diametrically  opposed 
to  the  teaching  of  Scripture  on  the  subject :  where 
no  such  reason  is  ever  offered  why  certain  persons 
were  elected  unto  life,  but  they  are  predestinated, 
that  they  might  be  holy.  They  are  not  chosen, 
because  it  was  foreseen,  that  they  would  be  holy ; 
but  they  became  saints,  because  God,  in  his  incom- 
prehensible counsel,  was  pleased  to  choose  them  to 
be  heirs  of  salvation.  Their  love  to  God  is  not  the 
cause  of  his  love  to  them,  but  the  consequence. 
"  We  love  him,"  says  John,  "  because  he  first 
loved  us."  And  again,  "  Not  that  we  loved  God, 
but  that  he  loved  us,  and  sent  his  Son  to  be  the 


PRACTICAL     SERMONS.  223 

propitiation  for  our  sins."  When  Christ  rejoiced 
in  spirit,  and  thanked  God  that  he  had  hid  these 
things  from  the  wise  and  prudent,  and  revealed 
them  unto  babes,  he  ascribes  it  entirely  to  divine 
sovereignty  :  "  Even  so,  Father,  for  thus  it  seemed 
good  in  thy  sight;"  and  Paul  attributes  all  to  the 
"good  pleasure"  of  the  divine  will. 

3.  A  third  characteristic  of  the  love  of  Christ  is, 
its  degree  of  intensity,  which  is  unparalleled. 
"  Greater  love  hath  no  man  than  this,"  says  Christ, 
"that  a  man  lay  down  his  life  for  his  friends/^  but 
Paul  says,  "  God  commendeth  his  love  toward  us, 
in  that,  while  we  were  yet  sinners,  Christ  died  for 
us."  "  God  so  loved  the  world,"  says  Christ,  "  that 
he  gave  his  only  begotten  Son,  that  whosoever 
believeth  in  him,  should  not  perish,  but  have  ever- 
lasting life."  The  love  of  the  Father  and  the  Son 
is  the  same;  but  the  evidence  of  the  love  of  the 
Son  strikes  us  more  forcibly,  because  he  it  was 
who  became  incarnate,  and  was  crucified.  He  was 
made  of  a  woman,  and  made  under  the  law,  that  he 
might  be  capable  of  suffering,  M^hich  as  God  he  is 
not;  though  some  entertain  the  opinion  that  the 
divine  nature  suffered.  This,  however,  seems  to 
us  inconsistent  with  the  immutability,  felicity,  and 
absolute  perfection  of  Deity.  But  the  divine  and 
human  nature  constitute  but  one  Person,  and 
therefore,  it  may  truly  be  said  that  the  Son  of  God 
suffered  and  died,  that  is,  he  suffered  and  died  in 
that  nature  which  was  susceptible  of  suffering  and 
death.  The  intensity  of  Christ's  love  is  manifested 
by  his  voluntary  giving  up  his  life  for  the  salvation 
of  his  people. 


224  PRACTICAL     SERMONS. 

He  gave  himself  for  us,  says  our  text,  an  offering 
for  a  sweet  smelling  savour  unto  God.  He  was,  by 
an  oath  of  the  Father,  designated  to  be  a  priest 
after  the  order  of  Melchisedek;  and  as  our  great 
high  Priest,  he  must  needs  have  something  to 
offer.  As  Isaac  said,  My  Father,  where  is  the 
Lamb?  so  we  may  say.  Here  is  the  Priest,  but 
where  is  the  sacrifice  ?  The  answer  is,  "  sacrifice 
and  offering,  and  burnt-offering,  and  offering  for  sin, 
thou  wouldst  not,  neither  hadst  pleasure  in  them. 
Then  said  he,  Lo,  I  come,  to  do  thy  will,  O  God. 
By  the  which  will  we  are  sanctified  through  the 
offering  of  the  body  of  Jesus  Christ,  once  for  all." 
"  This  man  after  he  had  offered  one  sacrifice  for 
sins,  for  ever  sat  down  on  the  right  hand  of  God." 
"  Such  a  high  Priest  became  us ;"  and  such  a  sacri- 
fice was  necessary  for  the  salvation  of  one  soul,  and 
is  in  value  sufficient  for  a  thousand  worlds,  for  it  is 
infinite. 

How  exceedingly  great  was  that  love,  which 
could  induce  the  Son  of  God  to  veil  his  glory,  and 
leave  the  riches  of  heaven,  to  become  a  poor, 
despised,  and  sorrowful  man ;  yea,  to  give  himself 
up  freely  into  the  hands  of  wicked  men,  who 
maliciously  sought  his  life !  He  says,  '•  I  lay  it 
down  of  myself,  no  man  taketh  it  away  from  me." 
"He  humbled  himself  and  took  upon  him  the  form 
of  a  servant,  and  being  found  in  fashion  as  a  man, 
he  was  obedient  unto  death,  even  the  death  of  the 
cross." 

The  efficacy  of  this  sacrifice  in  procuring  recon- 
ciliation is  signified  in  the  text,  by  its  being  called 
"a  sweet  smelling  savour  unto  God."     God  was 


\ 


PRACTICAL     SERMONS.  225 

well  pleased  with  the  mediatorial  work  of  his  Son. 
A  rich  reward  was  given  to  him  for  his  humilia- 
tion and  death.  This,  we  read,  he  had  before  him, 
when  "he  endured  the  cross,  despising  the  same." 

As  the  death  of  the  Son  was  agreed  on,  in  the 
eternal  counsels  of  Jehovah;  and  as  he  perfectly 
complied  with  all  the  stipulations  of  the  covenant; 
and  not  only  obeyed  the  law,  but  endured  its  curse, 
his  work  and  his  offering  could  not  but  be  pleasing' 
to  God. 

4.  As  this  love  did  not  originate  in  time,  but, 
from  eternity,  the  delights  of  the  Son  were  with  the 
children  of  men ;  so  it  will  never  have  an  end. 
Many  waters  cannot  extinguish  it.  Whom  Christ 
loves,  he  love  to  the  end.  It  is  an  everlasting  love : 
*'I  have  loved  thee  with  an  everlasting  love."  If  it 
should  be  alleged,  that  the  objects  of  this  love  may 
cause  it  to  cease,  by  wickedly  forsaking  Christ  and 
becoming  reprobates ;  it  may  be  answered,  that 
his  grace  is  sufficient  to  save  from  apostasy,  those 
whom  he  has  effectually  called.  "  They  are  kept 
by  the  power  of  God  through  faith  unto  salvation." 

If,  indeed,  true  believers  should  ever  apostatize, 
they  would  forfeit  the  love  of  Christ';  but  his 
promise  is  express,  that  such  an  event  shall  never 
take  place.  "  And  I  will  make  an  everlasting 
covenant  with  them,  that  I  will  not  turn  away 
from  them  to  do  them  good ;  but  I  will  put  my  fear 
in  their  hearts,  and  theij  shall  ?iot  depart  fro7n  me'"' 
Christ  prays  for  them,  as  he  prays  not  for  the 
world:  and  the  Father heareth him  always.  Again, 
he  says,  "  Father,  I  will  that  those  whom  thou  hast 
given  me,  be  with  me,  that  they  may  behold  my 

29 


226  PRACTICAL     SERMONS. 

glory."      United  to   Christ,  and   members   of  his 
body,  they  cannot  perish. 

5.  The  love  of  Christ  to  his  people  is  manifested 
by  the  revelation  M^hich  he  has  made  for  their 
instruction;  by  all  the  institutions  of  his  church 
for  their  edification ;  and  by  all  the  dispensations  of 
his  providence,  whether  afflictive  or  prosperous. 
But,  especially,  the  love  of  Christ  toward  his 
chosen  people  is  evinced  by  the  gift  of  his  Spirit, 
the  Comforter,  to  abide  with  them  for  ever.  By 
his  effectual  agency  the  soul  is  renewed,  and  sanc- 
tified, and  made  meet  for  the  enjoyment  of  the 
heavenly  inheritance.  He  takes  of  the  things  of 
Christ,  and  shows  them  unto  us,  and  is  a  Monitor, 
a  Comforter,  an  Advocate,  and  a  Helper  in  every 
time  of  need  and  of  distress. 

6.  Finally,  the  love  of  Christ  to  his  disciples  is 
a  tender,  condescending  love.  He  deals  with  them, 
as  a  mother  with  a  child;  carries  them  in  his 
bosom,  and  gently  leads  them  in  the  right  way; 
and  as  they  are  prone,  like  lost  sheep,  to  stray  far 
away  from  his  pastures,  he  goes  after  them  and 
brings  them  back.  "  He  restoreth  my  soul,"  is  lan- 
guage which  every  disciple  has  occasion,  with  grati- 
tude, to  use.  We  see,  in  the  gospel  history,  clear 
evidence  of  the  forbearance  and  condescension  of 
Christ  toward  his  disciples.  Now  that  he  is  exalted 
at  the  right  hand  of  God,  he  exercises  the  same 
tenderness  and  condescension,  as  the  experience  of 
every  true  Christian  can  testify.  Even  the  tender- 
ness of  a  mother  for  her  suckling  is  not  sufficient, 
fully  to  exhibit  the  tenderness  and  constancy  of  the 
love  of  Christ  to  his  people.     This  language,  by 


PRACTICAL     SERMONS.  227 

the  prophet  Isaiah,  is  remarkable :  "But  Zion  said, 
The  Lord  hath  forsaken  me,  and  my  Lord  hath  for- 
gotten me.  Can  a  woman  forget  her  sucking 
child,  that  she  should  not  have  compassion  on  the 
son  of  her  womb?  Yea,  they  may  forget;  yet  will 
I  not  forget  thee.  Behold,  I  have  graven  thee  upon 
the. palms  of  my  hands — thy  walls  are  continually 
before  me."  The  love  of  God  to  his  people  is 
often,  in  the  Old  Testament,  called  loving-kindness. 
A  stronger  expression  for  tender  love  could  not  be 
used. 

"  The  Lord,"  says  the  Psalmist,  "  is  merciful 
and  gracious,  slow  to  anger,  and  plenteous  in 
mercy.  He  will  not  always  chide,  neither  will  he 
keep  his  anger  for  ever.  He  hath  not  dealt  with 
us  after  our  sins,  nor  rewarded  us  according  to  our 
iniquities.  For  as  the  heaven  is  high  above  the 
earth,  so  great  is  his  mercy  toward  them  that  fear 
him.  As  far  as  the  east  is  from  the  west,  so  far 
hath  he  removed  our  transgressions  from  us.  Like 
as  a  father  pitieth  his  children,  so  the  Lord  pitieth 
them  that  fear  him."  But  after  all,  the  love  of 
Christ  is  too  great,  too  wonderful  to  be  comprehend- 
ed. It  passeth  knowledge.  Paul  says,  "  Who 
loved  me  and  gave  himself  for  me."  He  compares 
the  love  of  Christ  to  that  of  a  tender  husband 
toward  his  wife.  "  Husbands,  love  your  wives,  even 
as  Christ  also  loved  the  church  and  gave  himself  for 
it.  So  ought  men  to  love  their  wives  as  their  own 
bodies ;  for  no  man  ever  yet  hated  his  own  flesh, 
but  nourisheth  and  cherisheth  it;  even  as  the  Lord 
the  Church.  For  we  are  members  of  his  body,  of 
his  flesh,  and  of  his  bones.     This  is  a  great  mys- 


228  PRACTICAL     SERiMONS. 

tery,   but    I    speak    concerning    Christ    and    his 
church." 

1.  The  first  inference  from  this  subject  is,  that 
if  Christ  so  loved  us,  we  ought  to  make  all  the 
return  possible,  by  loving  him  supremely,  con- 
stantly, tenderly.  Love  to  Christ  is  the  only 
satisfactory  evidence  we  can  have  that  we  are  the 
objects  of  his  love.  We  should  love  him,  because 
he  has  manifested  such  love  to  us.  If  we  love 
Christ,  we  will  keep  his  commandments. 

2.  The  second  inference  is,  that  if  Christ  so 
loved  us  as  to  give  himself  for  us,  an  offering  of 
a  sweet  savour  unto  God,  we  ought  to  love  one 
another,  and  to  walk  in  love ;  for  this  is  the  exhor- 
tation of  the  apostle  in  our  text.  To  walk  in  love, 
our  minds  should  be  imbued  with  this  holy  affec- 
tion. Love  should  be  our  aliment — love  should  be 
our  active  principle,  ever  prompting  and  influenc- 
ing us.  Those  whom  Christ  so  intensely  and 
tenderly  loves,  we  ought  to  love  with  a  pure  heart 
fervently. 

3.  The  love  of  Christ  should  be  the  constant 
object  of  our  contemplation,  and  the  subject  of  our 
continual  praises.  This  wdll  make  us  meet  for 
heaven ;  for  the  everlasting  song  of  the  redeemed 
is,  "  To  him  that  loved  us,  and  washed  us  from  our 
sins  in  his  own  blood,  and  hath  made  us  kings  and 
priests  unto  God,  and  his  Father,  to  him  be  glory 
and  dominion,  for  ever  and  ever,  Amen." 


SERMON  XVII. 


LOVE    TO    CHRIST. 


Simon,  son  of  Jonas,  lovest  thou  me  ? — John  xxi.  17. 


Jesus  had  now  appeared  the  third  time  to  his 
disciples,  when  collected  together  after  his  resur- 
rection, and  had  given  them  the  most  satisfactory 
proof,  that  he  was  indeed  risen  from  the  dead ;  for, 
he  not  only  exhibited  himself  to  their  eyes  in  the 
very  form  and  features,  to  which  they  had  always 
been  accustomed ;  but  he  condescended  to  permit 
them  to  handle  him,  that  they  might  be  certain 
that  it  was  not  a  mere  apparition,  which  they 
beheld ;  and  to  remove  every  shadow  of  doubt  from 
the  most  incredulous  amongst  them,  he  ate  and 
drank  in  their  presence,  as  formerly.  It  was  imme- 
diately after  a  repast  of  which  they  had  partaken, 
with  him,  at  the  sea  of  Tiberias,  that  he  turned  to 
Peter,  and  three  times  proposed  the  question  con- 
tained in  our  text,  nearly  in  the  same  words ;  and 
each  time  received  the  same  answer,  "Lord,  thou 
knowest  all  things,  thou  knowest  that  I  love  thee." 

229 


230  PRACTICAL     SERMONS. 

There  was  a  particular  reason  why  Peter  should 
have  been  thus  interrogated.  His  conduct  had 
been  such  as  to  render  his  sincerity  suspected. 
He  had  in  the  most  cowardly  and  profane  manner, 
denied  that  he  knew  the  blessed  Jesus,  when  he 
was  upon  his  trial  before  the  Jewish  court.  And 
what  added  peculiar  aggravations  to  his  crime 
was,  that  a  little  before,  he  had  solemnly  and 
publicly  professed  that  he  would  die  sooner  than 
he  would  forsake  his  Master.  Indeed,  at  first, 
when  the  band  of  soldiers  approached  to  apprehend 
Jesus,  he  did  exhibit  considerable  signs  of  courage ; 
for  he  drew  his  sword,  and  cut  off  the  ear  of  one 
of  the  high  priest's  servants ;  and  then  went  forward 
to  the  hall  of  judgment.  But  he  would  have  dis- 
covered more  attachment  to  his  Master,  to  have  run 
away  with  his  fellows,  than  to  have  behaved  as  he 
did  in  his  presence.  No  man  is  equally  bold  at  all 
times.  Sudden  fits  of  terror  will  occasionlly  unman 
the  greatest  hero.  Besides,  blustering  courage  is 
not  the  most  to  be  depended  on.  A  mild,  calm, 
unassuming  temper  is  commonly  the  most  steadfast, 
in  the  hour  of  danger.  Who  would  have  supposed 
that  John,  the  meek,  affectionate,  amiable  John, 
would  have  displayed  more  fortitude  in  the  face  of 
death,  than  the  bold,  intrepid,  self-confident  Peter  ? 
But  so  it  was,  and  so  it  commonly  will  be,  that 
modest  firmness  will  stand  the  test  of  real  danger, 
better  than  confident  bravery.  John  was  the  first 
to  follow  his  Master  to  the  iniquitous  tribunal 
where  he  was  condemned ;  and  it  was  by  his  influ- 
ence that  Peter  was  admitted.  Well,  when  intro- 
duced, how  does  he  act  ?     Does  he,  fearless  of  the 


rUACTICAL     SERMONS.  231 

consequences,  take  Ms  stand  by  his  Master,  and 
attempt  to  soothe  him  with  the  tear  of  sympathy 
and  look  of  compassion  ?  Does  he  still  express  his 
willingness  to  die  with  him,  and  for  his  sake  ? 
What  an  opportunity  he  had  now  to  act  the  most 
dignified  and  pious  part !  But,  instead  of  this,  he 
hides  his  face,  as  it  were,  from  him.  He  is  afraid 
lest  any  body  should  suspect  that  he  had  ever  had 
any  connexion  with  him.  He  skulks  among  the  ser- 
vants, and  sits  trembling,  lest  some  unlucky  acci- 
dent should  detect  him.  His  cowardly  fears  were 
soon  realized ;  for  a  maid  servant  recognized  him, 
and  charged  him  with  being  a  disciple  of  Jesus. 
0  !  what  a  mortifying  picture  of  human  nature  is 
now  before  us  !  Peter  denies  his  Lord.  He  is 
interrogated  more  sharply  a  second  time.  "Well, 
he  has  had  the  opportunity  for  a  little  reflection. 
Does  he  recall  his  words?  No.  He  denies  him 
again.  And,  horrible  to  relate !  upon  the  third 
charge  he  affects  to  be  in  a  mighty  passion,  and  to 
his  denial  adds  oaths  and  curses  !  And  all  this  in 
the  presence  and  hearing  of  Jesus  himself!  But 
as  he  turned  his  face  toward  his  insulted,  offended 
Master,  he  looked  upon  him  with  a  countenance, 
no  doubt,  in  which  indignation  and  pity,  love  and 
displeasure,  were  blended.  He  looked  upon  him, 
and  this  look  went  moredirectly  to  his  heart,  than  if 
a  dagger  had  pierced  him.  It  would  be  impossible 
to  describe  the  mingled  sensations,  which,  at  this 
moment,  agitated  the  breast  of  poor,  unfortunate 
Peter.  Honest  at  heart,  but  too  confident  of  his 
own  powers,  he  had  been  left  for  a  moment  to  him- 
self; and  in  his  weakness  we  may  see  our  own. 


232  PRACTICAL     SERMONS. 

In  his  fall,  we  may  learn  what  a  broken  reed  human 
strength  is !  But  the  principle  of  piety,  though 
overborne  in  the  moment  of  trial,  is  not  extin- 
guished. It  commonly  soon  recovers  its  predomi- 
nant influence,  and  frequently  exerts  itself  with 
Tinusnal  energy,  like  an  elastic  body  after  having 
been  bent  out  of  its  proper  direction.  The  falls  of 
the  pious  are,  by  this,  distinguished  from  those  of 
the  wicked ;  in  that,  they  are  soon  followed  by  a 
deep  and  thorough  repentance,  by  which  they  are 
restored  to  their  former  condition ;  but  the  latter  fall 
from  one  grade  of  wickedness  to  another,  without 
any  experience  of  that  "  godly  sorrow  which  work- 
eth  a  repentance  not  to  be  repented  of."  Peter, 
overwhelmed  with  his  feelings,  and  unable  to  con- 
tain himself,  went  out,  and  wept  bitterly.  If  he 
spent  the  whole  night  in  penitential  sighs  and 
groans,  and  bitter  self-reproaches,  it  need  not  excite 
our  surprise.     Such  was  probably  the  fact. 

It  is  a  pleasing  reflection,  that  our  Saviour  knows 
all  things — that  he  knows  the  heart.  This  seems 
to  have  been  Peter's  comfort.  If  it  had  been  other- 
wise, he  would  have  found  it  no  easy  matter  to 
produce  any  satisfactory  proof  of  his  love.  But 
conscious  of  the  sincerity,  and  strength  of  his 
attachment,  and  confident  that  Jesus  knew  the 
secret  workings  of  his  soul,  when  asked  this  pointed 
question,  "Simon,  son  of  Jonas,  lovest  thou  me?" 
he  boldly  appealed  to  his  omniscient  Saviour,  for 
the  sincerity  of  his  attachment;  "Lord,  thou 
knowest  all  things ;  thou  knowest  that  I  love  thee." 

Love  to  the  Saviour  is  acknowledged  by  all, 
to   constitute  an  essential   part  of  the   Christian 


PRACTICAL     SERMONS.  233 

character.  To  be  destitute  of  this  principle,  there- 
fore, is  a  decisive  proof,  that  we  are  yet  in  our  sins. 
To  know  that  we  possess  it,  is  the  same  thing,  as 
to  be  assured  that  we  are  the  children  of  God,  the 
heirs  of  glory.  We  cannot,  therefore,  be  too  par- 
ticular, and  cautious  in  examining,  whether  we  are 
real  lovers  of  Jesus ;  for  if  we  love  the  Son,  we  love 
the  Father,  for  the  Son  is  the  brightness  or  splen- 
dour of  the  Father's  glory,  "  the  express  image  of 
his  Person." 

Permit  me,  then,  to  direct  your  attention  exclu- 
sively to  this  subject,  which  will  be  the  more  proper 
as  the  service  is  intended  to  be  preparatory  to  the 
reception  of  the  Lord's  Supper. 

For  the  sake  of  presenting  my  ideas  in  the  most 
perspicuous  form  that  I  am  able.  I  will  consider 
the  foundation,  nature,  properties,  and  effects  of 
love  to  Christ.  And  may  the  Lord  enable  me  so 
to  speak,  and  you  so  to  hear,  that  your  souls  may 
be  edified. 

1.  In  the  first  place  I  propose  to  speak  of  the 
foundation  of  love  to  God.  I  do  not  mean  the 
foundation  which  there  is  laid  for  such  an  affection, 
in  the  nature  and  perfections  of  the  object,  but  the 
state  and  disposition  of  the  mind,  which  is  neces- 
sary to  make  it  susceptible  of  the  love  of  God. 

And  it  may  be  observed,  in  the  first  place,  that 
there  must  be  a  foundation  for  such  an  affection, 
in  the  original  and  natural  structure,  or  constitu- 
tion of  the  soul  of  man;  otherwise  it  would  be 
absurd  to  require  him  to  love  God.  He  must  have 
a  capacity  to  know  something  of  the  perfections 
of  God,  for  that  cannot  be  the  object  of  affection, 

30 


234  PRACTICAL     SERMONS. 

which  is  utterly  unknown  :  and  he  must  possess  the 
natural  susceptibility  of  being  moved  by  affection 
or  desire;  for  a  purely  intellectual  being,  if  we  can 
conceive  of  such,  cannot  love,  however  much  it 
may  know.  The  amount  of  what  I  mean  by  these 
observations  is,  that  the  being,  which  is  required  to 
love  God,  must  be  endowed  with  both  intellectual 
and  active  powers,  such  as  it  is  evident  man  does 
possess. 

But  we  proceed  now  to  observe,  what  is  of  more 
importance,  that  the  soul  of  man  may  become 
depraved  and  disordered,  so  that  it  shall  neither  be 
disposed  to  know  or  love  its  Creator.  That  this 
is  the  actual  condition  of  our  whole  race,  is  proved 
by  the  testimony  of  God,  and  by  universal  experi- 
ence. "  The  natural  man  receiveth  not  the  things 
of  the  Spirit  of  God ;  they  are  foolishness  unto  him, 
neither  can  he  know  them,  because  they  are  spirit- 
ually discerned."  "The  carnal  mind  is  enmity 
against  God ;  it  is  not  subject  to  his  law,  neither 
indeed  can  be."  Whilst  this  depravity  continues, 
there  can  be  no  love  to  God,  for  the  idea  of  a  holy 
God,  to  an  unholy  soul,  must  be  extremely  disagree- 
able. The  wicked,  that  is,  all  unregenerate  men, 
shun  the  thoughts  of  a  holy  God ;  or,  if  by  any 
means  they  are  led  to  contemplate  his  perfections, 
they  are  filled  with  disgust  and  horror,  instead  of 
love.  Their  hearts  are  entirely  opposed  to  such  a 
character,  and  such  a  being.  This  is  the  reason, 
that  when  Christ  came  into  the  world,  he  appeared 
to  men  "as  a  root  out  of  a  dry  ground;"  and  still 
appears  to  the  multitude  "  without  form  or  comeli- 
ness."     But  it  is  a  maxim  in  morals  that  the 


PRACTICAL     SERMONS.  235 

depravity  of  the  subject  does  not  diminish  the 
authority  of  the  law-giver,  nor  furnish  any  kind  of 
excuse  for  disobedience.  For  to  be  depraved  is  the 
same  thing  as  to  be  deserving  of  blame ;  and,  there- 
fore, the  greater  the  depravity  the  more  inexcusable 
is  the  sinner.  From  this  view  of  human  nature,  it 
is  evident  that  the  regeneration  of  the  soul,  is  abso- 
lutely necessary,  as  a  foundation  for  the  love  of 
God.  ''  Therefore,"  said  Jesus,  "  except  a  man  be 
born  again,  he  cannot  see  the  kingdom  of  heaven." 
"  He  that  loveth  is  born  of  God."  This  renewal  of 
the  heart  is  not  produced  by  any  human  efforts. 
Not  by  the  man  himself,  for  he  can  only  bring  into 
action  such  principles  as  are  within  him.  Nor  by 
any  other  creature,  for  another  can  only  address 
himself  to  the  heart  by  objectively  proposing  truth 
to  the  understanding ;  but  truth,  in  order  to  produce 
its  effect,  requires  a  correspondent  state  or  temper 
in  the  mind;  so  that  even  the  brightest  display  of 
God's  perfections  to  the  understanding  of  a  sinner, 
will  only  excite  greater  enmity,  as  in  the  devils. 
This  change,  therefore,  is  not  of  "  blood,  nor  of  the 
will  of  the  flesh,  nor  of  man,  but  of  God."  The 
Spirit  of  God  is  the  agent ;  and  in  producing  it,  is 
free,  sovereign,  and  incomprehensible.  '•  The 
wind  bloweth  where  it  listeth,  and  thou  hearest 
the  sound  thereof,  but  canst  not  tell  whence  it 
Cometh,  and  whither  it  goeth :  so  is  every  one  that 
is  born  of  the  Spirit."  The  effect  of  this  divine 
agency  is  a  new  principle  or  new  life  ;  or  a  capacity 
of  being  properly  affected  with  truth  when  pro- 
posed. This  foundation  being  laid,  the  love  of  God 
follows  as  a  thing   of  course.     It  is  easy,  it  is 


236  PRACTICAL     SERMONS. 

delightful,  to  a  renewed  heart,  to  love  the  Lord  its 
God.  As  this  renovation  is  a  necessary  foundation 
for  the  love  of  God,  so  the  love  of  God  is  a  satisfac- 
tory evidence  of  the  reality,  and  genuineness  of 
this  change. 

2.  I  proceed,  in  the  second  place,  to  speak  of  the 
nature  of  that  affection  which  we  call  love  to  God. 
Here  I  would  not  have  you  to  suppose  that  any 
description  of  an  emotion  or  affection,  can  convey 
a  clear  idea  of  it,  to  the  mind  of  a  person  who  has 
no  experience  of  it.  But,  as  all  men  are  the  sub- 
jects of  love  to  some  object,  they  may  form  an  idea 
of  the  nature  of  this  affection,  when  it  has  God  for 
its  object.  The  only  reason  why  any  explanation 
is  necessary  on  this  point,  is,  because  frequently, 
several  distinct  exercises,  or  different  affections 
have  but  one  common  name,  which,  in  fact,  is  the 
case  with  respect  to  the  love  of  God,  for  some 
have  enumerated  several  distinct  exercises  as  in- 
cluded under  this  name.  But  I  think  the  whole 
may  very  commodiously  be  reduced  to  two  heads, 
benevolence,  and  esteem  or  complacency.  Both  of 
these  are  undoubtedly  comprehended  in  love  to 
God,  and  they  are  entirely  distinct;  for  the  one 
has  for  its  object  the  happiness  of  the  being  beloved, 
and  the  other  terminates  on  his  character  or  moral 
attributes.  Gratitude  is  only  the  exercise  of  one 
or  both  of  these,  mingled  w^ith  self-love.  If  it  be 
unconnected  with  them,  it  is  merely  natural,  and 
cannot  with  any  propriety  be  termed  "  the  love  of 
God."  It  may  be  inquired  how  the  Deity  can  be 
the  object  of  our  benevolence,  since  his  glory  and 
happiness   can   receive    no   increase.     To   this,  I 


PRACTICAL     SERIMONS.  237 

answer,  that  the  very  same  affection,  which  seeks 
the  happiness  of  another,  w^hen  it  is  incomplete, 
rejoices  in  the  happiness  of  God  which  is  perfect. 
The  pious  man  delights  in  the  thought,  that  God 
is  so  great,  so  glorious,  so  independent,  so  happy, 
and  so  perfectly  secure  from  every  danger  or  possi- 
bility of  change.  When  our  friend  has  attained  to 
the  object  of  his  and  our  wishes,  our  benevolence 
towards  him  does  not  become  extinct,  because  we 
do  not  wish  him  to  rise  higher ;  but  the  affection  is, 
as  it  were,  satisfied.  It  rejoices  in  what  before 
was  the  object  of  desire. 

Complacency,  when  God  is  its  object,  is  a  most 
refined,  sublime,  delightful  emotion.  It  derives 
value  from  the  superlative  excellence  of  its  object ; 
and  even  assimilates  the  soul  itself  to  the  character 
of  God.  Its  strength  and  perfection  depend  on  two 
principles,  viz.  the  degree  of  clearness  with  which 
the  attributes  of  God  are  perceived,  and  the  degree 
of  sanctification  to  which  the  soul  has  attained. 
In  heaven,  love  will  be  made  perfect,  and  will  be 
the  source  of  that  pure,  soul-satisfying,  eternal  joy, 
which  makes  heaven  such  a  delightful  residence. 
Faith,  hope,  prophecy,  and  every  other  gift  shall 
fail,  but  love  never  faileth. 

3.  I  come,  in  the  third  place,  to  speak  of  the 
distinguishing  properties  of  the  love  of  God.  It 
must  be  sincere,  supreme,  disinterested,  and  con- 
stant. 

1.  Sincere  love  stands  opposed  to  that  which  is 
not  real,  but  pretended  ;  and  also  to  that  which  is 
not  pure,  but  adulterated. 

It  is  an  easy  thing  to  pretend  to  the  love  of  God. 


238  PRACTICAL     SERMONS. 

We  may  profess  with  our  lips,  what  our  hearts 
never  felt.  We  may  borrow  the  very  language 
which  they  use  who  do  love  God  in  sincerity ;  and 
put  on  the  same  external  appearance  of  sanctity 
and  devotion,  which  in  others  proceeds  from  the 
love  of  God ;  and  yet,  all  this  may  be  hypocrisy. 
It  is  the  heart  which  the  Lord  requires,  and  not 
fair  words,  and  a  specious  profession. 

Our  love  must  be  rooted  in  the  heart,  and  not 

confined  to  the  tongue  and  the  lips.     The  word 

sincere  means  genuine  in   the    Scriptures.      Our 

love  to  God  must  be  pure,  genuine,  unadulterated 

love.     I  do  not  mean  that  sincere  love  is  perfect  in 

its  degree,  but  it  must  be  pure  in  its  kind.     It  is 

the  more  necessary  to  be  particular  here,  because 

there  is  much  in  the  Christian  world  which  bears 

the  name  of  the  love  of  God,  and  yet  is  spurious. 

The  mere  stirrings  of  natural  passions,  the  flights 

of  a  heated  imagination,  and  even  feelings  which 

belong  almost  entirely  to  our  animal  nature,  have 

been  dignified  with  this  name,  and  many  have  been 

deceived ;  for  whilst  they  have  professed  themselves 

to  be  perfect  in  love,  they  have  been  the  willing 

slaves  of  sin*.     In  order  to  the  sincerity  of  love,  it 

must  terminate  on  the  true  character  of  God,  and 

not  upon  an  idol  of  our  own  imagination.     Every 

one  is  ready  to  love  such  a  God  as  suits  his  own 

character.      Let   the    greatest   profligate   only  be 

persuaded  that  God  is  not  displeased  with  sin,  and 

that  he  will  never  punish  him  for  it,  and  he  will 

love  him.     This  is  the  source  of  much  deception. 

Multitudes  entertain  no  doubt,  but  that  they  love 

God ;  yet  they  have  no  just  conceptions  of  his  true 


PRACTICAL     SERMONS.  239 

character.  They  never  think  of  his  holiness  and 
justice,  but  only  of  his  goodness  and  mercy;  and 
so  they  continue  at  ease  in  Zion,  whilst  they  are 
"in  the  gall  of  bitterness  and  bond  of  iniquity." 

2.  But  our  love  to  God  must  not  only  be  sincere, 
it  must  also  be  supreme.  God  will  admit  of  no 
rival  in  our  affections.  He  is  a  jealous  God,  and 
will  not  give  his  glory  to  another.  Unless  our  love 
to  God  be  stronger  than  our  affection  to  all  other 
objects,  it  will  never  become  a  uniform  principle  of 
obedience ;  and  it  can  never  entitle  us  to  the 
denomination  of  the  servants  of  God.  The  Lord 
Jesus  Christ  constantly  required  supreme  love  in 
those  who  proposed  to  become  his  disciples.  If 
any  man  love  father  or  mother,  wife  or  children,  or 
even  life  itself  more  than  him,  he  is  pronounced  to 
be  unworthy  of  him.  Many  are  willing  to  do 
much,  and  go  far  to  obtain  a  seat  in  heaven ;  but 
they  are  not  willing  that  Christ  should  reign  in 
their  hearts.  A  sinful  man  will  give  any  thing  to 
God,  rather  than  his  heart.  He  has  bestowed  this 
already,  and  is  unwilling  to  change  the  object  of 
his  affections.  A  young  man  of  high  rank,  and 
amiable  deportment,  came  to  Christ,  and  with  much 
earnestness  inquired  what  he  should  do  to  inherit 
eternal  life.  Jesus,  after  some  conversation,  finally 
told  him  to  go  and  sell  all,  and  give  it  to  the  poor,  and 
to  come  and  follow  him,  and  he  should  have  trea- 
sure in  heaven.  This  discovered  the  true  condition 
of  the  young  ruler's  heart,  for  he  went  away  very 
sorrowful,  because  he  was  very  rich.  He  loved  his 
estate  more  than  he  loved  his  God.     Believe  me, 


240  PRACTICAL     SERMONS. 

there  are  now  very  many  young  men,  and  old  ones 
too,  just  in  the  same  situation. 

3.  Our  love  to  God  must  be  disinterested.  It  is 
degrading  to  religion  to  suppose  that  its  highest 
efforts,  and  noblest  affections  are  merely  selfish. 
To  suppose  that  the  desire  of  our  own  happiness,  is 
the  only  principle  by  which  man  can  be  actuated, 
Qfoes  far  towards  confounding  all  distinctions  be- 
tween  virtue  and  vice.  The  greatest  sinner,  and 
even  Satan  himself,  possesses  this  principle,  in  the 
utmost  perfection.  To  say,  as  some  eminent  writers 
have  said,  that  virtue  consists  in  the  pursuit  of  our 
everlasting  happiness,  but  vice  leads  her  votaries  to 
take  their  portion  here  below,  and  that  this  is  the 
only  difference  between  the  two,  is  much  the  same 
as  to  say,  that  the  sinner's  only  fault  consists  in  a 
mistake  of  the  judgment,  respecting  the  best 
method  of  securing  his  happiness.  Amongst  men 
it  is  certainly  received  as  a  common  principle,  that 
love  in  order  to  be  praise- worthy,  must  be  disinter- 
ested. If  a  man  profess  to  be  my  friend,  and 
discover  every  mark  of  affection  for  me,  yet  if  I 
ascertain  that  his  only  motive  for  this  is  not  any 
regard  for  me,  but  merely  a  desire  to  gain  some 
advantage  to  himself,  I  despise  his  professions  of 
love,  and  will,  by  no  means,  agree  that  he  is  a 
sincere  friend.  That  kind  of  love  which  we 
esteem,  induces  the  subject  of  it  to  sacrifice  his  own 
ease  and  interest  for  our  good.  This  deserves  the 
name  of  benevolence. 

Certainly,  the  pious  man,  when  enjoying  a  clear 
manifestation  of  God's  excellence  and  glory,  often 


PRACTICAL     SERMONS.  241 

forgets  himself.  He  is  absorbed  in  the  contempla- 
tion of  infinite  worth;  and  his  soul  rests  with 
delight  in  the  object,  without  looking  any  further 
at  the  time.  In  pleading  for  disinterested  love,  I 
do  not  mean  to  insinuate,  that  the  desire  of  personal 
happiness  is  wrong.  It  is  not  the  fruit  of  sin,  but 
belongs  to  the  original  constitution  of  all  rational 
and  sentient  beings.  It  has,  therefore,  simply  con- 
sidered, nothing  of  a  moral  nature,  good  or  bad. 
Very  useless  and  absurd  questions  have  frequently 
been  started,  respecting  the  length  to  which  disin- 
terested benevolence  ought  to  carry  us ;  as  whether 
a  holy  man  should  not  be  willing  to  be  eternally 
miserable  for  the  glory  of  God ;  as  if  it  were  possi- 
ble for  God  to  be  glorified  by  the  damnation  of  one 
of  his  own  people ;  or,  as  if  a  holy  nature  could 
be  reconciled  to  become  eternally  unholy ;  or  as 
if  it  were  possible  for  any  creature  to  divest  him- 
self of  the  first  law  of  his  nature,  the  desire  of  self- 
preservation.  Cases  which  can  never  happen, 
ought  never  to  be  proposed,  for  they  can  illustrate 
nothing.  But  disinterested  love  to  God  will, 
undoubtedly,  lead  us  to  give  up  any  earthly 
possession,  and  to  endure  any  temporal  affliction 
to  which  he  may  call  us.  This,  indeed,  is  a  most 
reasonable  service;  considering  the  love  where- 
with he  hath  loved  us ;  for  when  we  were  yet 
sinners,  Christ  died  for  us. 

4.  The  last  property  of  the  love  of  God,  which  I 
shall  mention  is,  that  it  must  be  constant.  It  is  a 
constant,  steady  flame  which  many  waters  cannot 
quench.  It  is  like  the  fire  on  God's  altar,  which 
burnt  day  and  night  without  going  out.     It  is  not 

31 


242  PRACTICAL     SERMONS. 

always  equally  lively,  nor  always  in  actual  exercise, 
but  the  principle  is  always  there.  We  see  many 
who  appear  to  be  inflamed  with  very  ardent 
religious  aff"ections,  which  the  more  violent  they 
appear,  the  sooner  they  subside.  Their  zeal  blazes 
out  like  wild-fire,  and  their  passions  are  bounded 
and  regulated  by  no  certain  limits  or  principles. 
Such,  for  a  time,  may  greatly  outshine  the  real, 
humble,  followers  of  Jesus,  as  a  meteor  does  the 
fixed  stars,  but  their  light  is  not  like  that  of  the 
just,  "  shining  more  and  more  unto  the  perfect 
day."  Their  religion  is  temporary,  founded  on 
sudden  impressions  and  impulses,  and  consisting  in 
vivid  flashes  of  affection,  which  soon  become 
extinct.  But  true  religion  is  permanent.  It  pro- 
ceeds with  a  regular  uninterrupted  pace,  "  through 
evil  report  and  good  report."  Backslidings  there 
may  be,  but  this  cannot  be  perpetual.  It  is  the 
characteristic  of  the  wicked  to  fall  and  rise  no 
more.  It  belongs  to  the  Christian  to  keep  himself 
in  the  love  of  God ;  to  hold  fast  the  beginning  of 
his  confidence  firm  unto  the  end ;  to  renew  his 
strength;  to  run  and  not  be  weary,  to  walk  and 
not  faint.  He  that  endureth  to  the  end  shall  be 
saved.  The  righteous  shall  grow  stronger  and 
stronger. 

4.  In  the  last  place,  we  come  to  speak  of  the 
invariable  eff'ects  of  love  to  God.  These  will  be 
better  understood,  and  the  subject  more  easily 
improved  in  the  way  of  self-examination,  if  we  con- 
sider the  analogy  between  the  eff"ects  of  this  aff"ec- 
tion  of  love,  when  a  creature  is  its  object,  and  when 
It  is  fixed  on  Christ. 


PRACTICAL     SERMONS.  243 

1.  One  necessary  effect  of  love  is  a  desiro  to 
please  the  person  beloved.  Love  always  seeks  for 
a  return.  The  person  who  loves  a  friend  is  ever 
solicitous  to  conciliate  the  esteem  of  that  friend, 
and  cannot  be  satisfied  without  a  reciprocal  affec- 
tion. "If  ye  love  me,"  says  Jesus,  " keep  my 
commandments.  He  that  hath  my  commandments, 
and  keepeth  them,  he  it  is  that  loveth  me.  Ye  are 
my  friends,  if  ye  do  whatsoever  I  command  you." 
A  constant  desire  to  please  God,  is,  therefore,  a  sure 
proof  that  we  love  him ;  and  an  inseparable  con- 
comitant of  this,  will  be  the  fear  of  offending  him. 
Slavish  fear  is  cast  out  by  perfect  love.  But  the 
fear  of  offending  him  grows  with  the  growth  of 
love ;  yea,  grows  out  of  it.  We  cannot  be  at  a  loss 
about  what  course  of  conduct  will  be  pleasing  to 
God,  and  what  offensive  to  him,  with  his  word  in 
our  hands.  Do  we  then  take  his  word  to  be  the 
rule  of  our  life  ?  Do  we  conscientiously  aim  at 
universal  obedience  to  all  its  precepts  ?  Do  we  sin- 
cerely hate  every  sin  ?  and  are  we  daily  striving  to 
mortify  the  deeds  of  the  body  and  crucify  the  flesh, 
with  its  lusts  and  affections?  If  we  can  truly 
answer  these  interrogatories  in  the  affirmative,  it  is 
better  evidence  that  we  love  God,  than  if  we  heard 
it  proclaimed  by  a  voice  from  heaven. 

2.  Another  effect  of  love  is  a  desire  of  the  com- 
pany and  conversation  of  the  person  beloved,  and 
uneasiness  and  restlessness  when  he  is  absent. 
These  feelings  will  be  in  proportion  to  the  strength 
of  our  love. 

But  God  is  invisible,  and  Christ  is  removed  far 
beyond  our  sight ;  how  then  can  we  enjoy  his  com- 


244  PRACTICAL     SERMONS. 

pany  or  fellowship?  This,  no  doubt,  is  a  great 
mystery  to  the  natural  man ;  and  is  one  of  those 
things  of  the  Spirit  which  to  him  appear  foolish- 
ness. But,  says  the  apostle^  "  our  fellowship  is 
with  the  Father  and  with  his  Son."  Communion 
and  intercourse  with  the  Father,  through  the  Son, 
and  by  the  Spirit,  is  a  truth  clearly  taught  in  the 
Scriptures;  and  known  by  experience  to  all  those 
who  love  our  Lord  Jesus  Christ  in  sincerity.  Those 
who  have  once  tasted  the  sweetness  of  the  divine 
presence,  and  have  had  "  the  love  of  God  shed 
abroad  in  their  hearts  by  the  Holy  Ghost,"  are  ever 
after  anxious  to  enjoy  these  visitations  of  their 
heavenly  Father.  For  this  purpose,  they  frequent 
the  house  of  God,  to  inquire  after  him,  and  to 
behold  his  beauty.  With  this  view,  they  read, 
pray,  and  meditate,  in  their  secret  retirements. 
When  the  child  of  God  approaches  the  table  of  the 
Lord,  if  any  one  should  inquire.  What  is  thy  request, 
and  what  is  thy  petition  ?  the  natural  answer  would 
be,  I  desire  the  presence  of  my  God ;  I  wish  to 
behold  his  glory  in  the  face  of  Jesus  Christ.  When 
they  are  admitted  to  his  presence,  they  "rejoice 
with  joy  unspeakable  and  full  of  glory."  But 
when  they  are  disappointed  in  their  views  of  meet- 
ing with  their  God  and  Saviour,  they  go  away 
Sorrow^ful,  but  still  they  anxiously  seek  him,  and 
will  not  rest  until  they  find  him.  As  the  hunted 
hart  panteth  after  the  water  brooks,  so  panteth  my 
soul  after  thee,  O  God !  O  that  I  knew  where  I 
mijjht  find  him. 

3.  Another  natural  effect  of  love  is  a  desire  to  be 
conformed  to  the  character  of  the  person  beloved. 


PRACTICAL     SERMONS.  245 

Love  has  an   assimilating   effect  on   every  mind 
which  is  the  subject  of  it. 

Then,  if  we  love  the  Lord  Jesus  Christ,  we  shall 
be  seeking  conformity  to  his  lovely  character.  His 
excellencies  will  be  the  object  of  our  habitual 
imitation.  No  better  evidence  can  be  given  of  the 
genuineness  of  our  love,  than  a  constant  effort  and 
desire  to  be  like  Christ,  in  his  humility  and  meek- 
ness, in  his  benevolence  and  compassion,  in  his  zeal 
and  devotional  spirit ;  and  so  far  as  we  find  ourselves 
wanting  in  conformity  to  Christ,  we  shall  be  pained 
and  dissatisfied  with  ourselves. 

4.  The  last  effect  of  love  to  God  is  an  ardent 
concern  for  his  glory;  which   discovers   itself  in 
active  exertions  to  promote  truth  and  holiness  in 
ourselves  and  others;  in  using  our  best  endeavours 
to  advance  the  Redeemer's  kingdom,  by  our  own 
exertions,  or  by  aiding  and  encouraging  the  exer- 
tions of  others,  and  in  real  joy,  when  the  interests  of 
true  religion  are  promoted,  whoever   may  be  the 
instrument ;  in  grief  and  sorrow,  when  piety  lan- 
guishes, when   truth  is  perverted,  when  iniquity 
abounds,  and  the  love  of  many  waxes  cold.     The 
most  care  for  none  of  these  things.     If  their  own 
affairs    are    prosperous,    they    have    no    concern 
whether  it  goes  well  or  ill  with  the  kingdom  of 
Christ.     Many  would  rejoice  at  the  overthrow  of 
Christianity.     If  it  were  in  their  power,  they  would 
utterly  abolish  this  system  which  so  much  disturbs 
their  peace.     But  all  the  friends  of  the  Lord  Jesus 
rally  round  his  standard,  and  would  rather  shed  the 
last  drop  of  their  heart's  blood,  than  forsake  a  cause 
which  is  so  dear  to  them. 


SERMON  XVIII. 


KEEPING    ALIVE   THE   LOVE    OF   GOD. 


Keep  yourselves  in  the  love  of  God. — Jude,  verse  21. 


The  phrase  "love  of  God,"  has  two  significations 
in  the  New  Testament.  First,  it  imports  God's 
love  to  us :  secondly,  our  love  to  God. 

In  the  former  sense,  it  is  read  in  the  following 
passages.  Rom.  v.  5,  "  For  the  love  of  God  is  shed 
abroad  in  your  hearts,  by  the  Holy  Ghost  sent  down 
from  heaven."  Rom.  viii.  39,  "  Nor  any  creature 
shall  be  able  to  separate  us  from  the  love  of  God, 
which  is  in  Christ  Jesus."  Tit.  iii.  5,  "  But  after 
that  the  kindness  and  love  of  God  to  man  appeared." 
1  John  iii.  16,  "  Hereby  perceive  we  the  love  of 
God,  because  he  laid  down  his  life  for  us." 
1  John  iv.  9,  "  In  this  was  manifested  the  love  of 
God  toward  us,"  &c. 

It  is  used  in  the  latter  sense  in  Luke  xi.   42, 

"But   pass   by  judgment  and  the  love  of  God." 

John  V.  42,  "  I  know  you,  that  ye  have  not  the  love 

of  God  in  you."     2  Thess.  iii.  5,  "  The  Lord  direct 

246 


PRACTICAL     SERMONS.  247 

your  hearts  into  the  love  of  God."  1  John  ii.  5, 
"In  him,  verily  the  love  of  God  is  perfected." 
iii.  17,  *' But  whoso  hath  this  v^orld's  good,  and 
seeth  his  brother  have  need,  and  shutteth  up  his 
bowels  of  compassion  from  him,  how  dwelleth  the 
love  of  God  in  him  ?"  v.  3,  "  For  this  is  the  love  of 
God,  that  we  keep  his  commandments."  To  which 
may  be  added  the  words  of  our  text,  "  Keep  your- 
selves in  the  love  of  God." 

Such  exhortations  do  not  imply,  as  some  teach, 
that  those  addressed  possess  in  themselves  a  com- 
plete ability  to  perform  what  is  commanded,  without 
divine  aid.  The  maxim  that  where  there  is  a  com- 
mand, there  is  always  an  ability  to  obey,  is  a  false 
maxim.  The  obligation  to  obedience  may  remain, 
when  the  ability  is  lost ;  as  is  the  case  with  every 
sinner.  The  maxim  holds  good  in  relation  to  all 
creatures,  as  they  proceed  from  the  hands  of  God. 
But  who  would  say  that  the  devil  is  not  under 
obligation  to  love  his  Creator ;  and  yet,  who  w^ould 
affirm  that  he  has  the  ability  to  change  his  nature 
from  enmity  to  love  ?  Human  agency  and  divine 
efficiency  are  not  at  war ;  but  sweetly  harmonize. 
God  commands  what  is  right,  and  graciously  gives 
us  strength  to  perform  it.  It  is  analogous  to  what 
we  observe  in  natural  things.  It  is  the  duty  of  the 
husbandman  to  plough  and  sow,  and  water,  but 
without  the  genial  influences  of  heaven,  the  sun, 
air,  and  rain,  he  cannot  have  a  crop.  God  must 
"  give  the  increase."  The  true  principle  is  taught 
by  Paul,  Phil.  ii.  12,  13.  "  Work  out  your  own 
salvation  with  fear  and  trembling,  for  it  is  God  that 
worketh  in  you  both  to  will  and  to  do,  of  his  own 


248  PRACTICAL     SERMONS. 

good  pleasure."  Our  dependence  on  God  is  no 
reason  why  we  should  sit  still  and  be  idle,  but 
a  good  reason  for  our  being  "up  and  doing.  It  will 
be  admitted  by  all,  that  the  love  of  God  is  the 
essence  of  true  religion,  under  every  dispensation. 
It  was  the  law  of  Paradise.  It  was  the  sum  and 
substance  of  the  ten  commandments,  uttered  in  a 
voice  of  thunder  from  Sinai,  and  written  by  the 
finger  of  God  on  tables  of  stone,  and  it  is  the  soul 
of  gospel  obedience.  It  is  unnecessary  to  attempt 
any  analysis  of  love.  It  is  too  simple  for  definition, 
and  too  well  known  to  all  men,  to  need  any  expla- 
nation of  its  nature.  But  as  the  word  includes 
more  than  one  affection,  it  may  be  useful  to  em- 
ploy a  few  words  in  showing  what  is  usually  com- 
prehended under  the  term.  When  it  is  put  for  all 
moral  obedience,  it  is  used  as  a  generic  term,  and 
comprehends  all  the  desires  and  affections  of  the 
heart,  which  have  God  for  their  object,  such  as 
admiration,  reverence,  and  confidence.  But  in  its 
stricter  sense,  as  meaning  what  is  commonly  under- 
stood by  love,  it  comprehends  three  affections, 
w^hich  are  easily  distinguishable.  The  first  ter- 
minates on  the  moral  excellence  of  the  divine 
character,  and  is  termed  esteem  or  complacency. 
The  second  has  for  its  object  the  glory  and  felicity 
of  God,  and  ardently  seeks  the  manifestation  of 
his  glory,  and  rejoices  in  his  infinite  and  unchange- 
able blessedness.  The  third  is  that  flow  of 
affection  which  is  excited  in  the  susceptible  heart, 
by  the  reception  of  benefits,  and  is  called  gratitude. 
We  may  exercise  benevolence  toward  one  for  whom 
we  can  feel  no  esteem ;   and  we  may  feel  esteem 


PRACTICAL     SERMONS.  249 

and  benevolence  toward  one  to  whom  we  owe  no 
debt  of  gratitude.  But  in  regard  to  God,  all  these 
unite  and  combine,  in  that  state  of  heart,  in  which 
true  holiness  or  piety  consists.  We  love  God  for 
what  he  is.  We  rejoice  in  his  glory  and  felicity, 
and  we  feel  gratitude  for  his  unnumbered  and 
unspeakable  benefits.  This  is  the  love  of  God. 
The  loss  of  this  was  the  greatest  injury  sustained 
by  the  fall.  The  recovery  of  a  disposition  to  love 
God  supremely,  is  the  richest  blessing  brought  to 
us  by  the  gospel.  This  is  the  end  of  redemption. 
By  regeneration  love  is  implanted  again  in  the 
human  soul,  which  has  a  natural  capacity  for  this 
affection ;  so  that  when  implanted,  it  takes  deep 
root.  But  in  the  beginning,  this  affection  is  com- 
monly feeble  :  in  all,  it  is  imperfect.  The  spiritual 
birth  is  analogous  to  the  natural.  All  partake  of 
life  by  this  birth,  but  not  all  in  an  equal  degree. 
Some  are  strong  and  lively  from  the  moment  of 
their  conversion,  while  others  are  weak  and  sickly, 
and  at  first  give  symptoms  of  vitality  so  equivocal, 
that  for  some  time,  it  may  remain  doubtful  whether 
they  are  dead  or  alive.  But  these  feeble  babes, 
by  means  of  the  sincere  millc  of  the  word,  may  out- 
grow, and  come  nearer  to  the  stature  of  a  perfect 
man  in  Christ  Jesus,  than  those  who  commenced 
their  spiritual  existence  under  auspices  much  more 
favourable.  In  all,  there  is  room  for  growth  in 
grace,  that  is,  in  love,  while  they  are  tenants  of 
these  houses  of  day.  The  exhortation  in  the  text 
implies  that  Christians  are  liable  to  lose  the  fervour 
of  their  first  love.  They  are,  indeed,  prone  to  declen- 
sion.    The  course  of  the  Christian  is  like  that  of  a 

32 


250  PRACTICAL     SERMONS. 

man  rowing  up  the  stream ;  if  he  is  remiss  for  one 
moment,  he  loses  some  part  of  the  distance  before 
gained.  All  the  tendencies  of  nature  within  him 
are  downward ;  and  all  the  influence  from  the 
world  is  in  the  same  direction.  There  is  need, 
therefore,  of  constant  exertion.  We  must  not  be 
slothful,  nor  grow  weary  in  well-doing. 

In  the  sequel,  some  directions  for  keeping  our- 
selves in  the  love  of  God  will  be  given ;  and  some 
motives  presented,  to  stimulate  my  hearers  to 
engage  heartily  in  this  work. 

DIRECTIONS     FOR     KEEPING      THE     HEART     IN     THE 
LOVE     OF     GOD. 

1.  Carefully  shun  all  those  circumstances  and 
things  which  are  known  to  have  a  tendency  to 
damp  the  fervours  of  love,  or  to  extinguish  this 
holy  fire.  Here  a  large  field  opens,  but  we  have 
not  time  to  occupy  it.  A  few  things  only,  out  of 
many,  can  be  noticed.  Above  all,  avoid  every 
sinful  indulgence.  Known,  allowed  sins,  of  every 
kind,  are  as  water  to  the  fire.  The  love  of  God 
cannot  live  in  the  heart,  where  any  sin  is  indulged. 
Fleshly  lusts  war  against  this  holy  principle.  Flee 
youthful  lusts.  The  love  of  the  world  is  a  common 
and  insidious  foe.  Avarice  may  be  indulged  to  a 
great  extent,  and  yet  no  overt  act  committed  which 
will  alarm  the  conscience.  We  should  remember 
that  solemn  warning,  "  If  any  man  love  the  world, 
the  love  of  the  Father  is  not  in  him."  "  Love  not 
the  world  nor  the  things  that  are  in  the  world." 
Desire  of  the  good  opinion  of  men,  often  leads  even 
Christians  to  an  undue  conformity  to  the  world. 


PRACTICAL     SERMONS.  251 

"■  How  can  ye  believe,"  says  our  Lord,  "  who 
receive  honour  one  from  another  ?" 

The  neglect,  or  careless  performance,  of  the 
duties  of  the  closet,  cannot  but  have  the  effect  of 
cooling  the  ardour  of  piety  in  the  soul;  especially 
the  neglect  of  reading  the  word  of  God  which  is 
calculated  to  furnish  fuel  to  the  fire  of  divine  love. 

Avoid,  also,  contention  and  strife,  as  exceedingly 
inimical  to  the  peaceful  spirit  of  piety.  "  As  much 
as  lieth  in  you,  live  peaceably  with  all  men." 

Every  species  of  pride  and  vain  glory,  tends  to 
extinguish  the  holy  fervours  of  divine  love. 

In  short,  whatever  thought,  feeling,  desire, 
imagination,  word,  or  action  has  a  tendency 
to  grieve  the  Holy  Spirit,  should  be  solicitously 
avoided. 

2.  To  keep  ourselves  in  the  love  of  God,  we 
should  often  meditate  on  the  superlative  moral 
excellence  of  the  divine  character,  as  displayed  in 
his  works  and  word.  The  habit  of  associating  the 
idea  of  God  with  every  object  of  nature,  is  one  of 
the  happiest  which  can  be  formed.  It  brings  God 
near  to  us  wherever  we  are,  or  whatever  we  may 
be  doing.  In  all  our  blessings  and  enjoyments,  w^e 
should  gratefully  acknowledge  God  as  the  Author, 
"  the  Father  of  lights,  from  whom  cometh  down 
every  good  gift,  and  every  perfect  gift." 

God's  providential  dealings  toward  us,  personally, 
in  giving  us  so  favourable  a  lot,  in  the  circum- 
stances of  our  birth  and  education  in  a  land  of 
churches.  Sabbaths,  and  Bibles,  and  in  preserving 
our  lives  in  the  midst  of  dangers,  or  rescuing  us 
from   the   grave,   when   in   an    unprepared   state. 


252  PRACTICAL     SERMONS. 

should  have  a  powerful  effect  in  stirring  up  our 
minds  to  acts  of  gratitude. 

But  nothing  so  powerfully  affects  the  mind 
which  has  within  it  the  principles  of  true  piety, 
as  a  contemplation  of  the  love  of  God  as  manifested 
in  the  gift  of  his  only  begotten,  and  well-beloved 
Son,  to  die  on  the  cross  for  our  salvation.  "  Herein 
is  love,  not  that  we  loved  God,  but  that  he  loved 
us."  "  We  love  him  because  he  first  loved  us." 
Nothing  is  so  powerful  to  excite  love  as  the  well- 
grounded  persuasion  of  the  love  of  God  to  us. 
This  motive  so  frequently  presented  in  the  Scrip- 
tures should  not  be  repudiated  as  unworthy,  or 
selfish.  It  is  a  noble  trait  in  any  mind  to  be  sus- 
ceptible of  lively  gratitude,  for  benefits  received. 
Much  of  true  piety  on  earth,  and  much  of  the  holy 
exercises  of  heaven,  consist  in  the  flow  of  grateful 
affection.  "  To  him  who  loved  us,  and  gave  him- 
self for  us,  be  honour  and  glory  and  praise,"  will  be 
the  everlasting  song  of  the  redeemed. 

3.  Every  habit  and  affection  is  preserved  in 
vigour,  and  increased  by  frequent  exercise.  If  we 
desire  to  strengthen  any  member  of  our  body,  or  to 
render  our  senses  more  acute  and  susceptible,  we 
find  no  method  more  effectual  than  to  exercise  in- 
cessantly those  parts  which  we  wish  to  improve. 
Habits  and  affections  of  the  mind  follow  the  same 
law,  and  are  strengthened  imperceptibly,  but 
powerfully,  by  exercise.  Even  in  regard  to  our 
affection  to  earthly  friends,  if  we  seldom  think  of 
them,  and  do  not  enjoy  their  company,  our  love 
grows  cold.  Hence,  memorials  of  absent  friends, 
and  correspondence  by  letters,  are  so  much  in  use, 


PRACTICAL     SERMONS.  253 

for  it  is  found,  that  the  frequent  recollection  of 
those  whom  we  love,  keeps  alive  our  affection, 
which  otherwise  would  be  apt  to  die  away  for  want 
of  exercise.  Thus  it  behoves  us  to  keep  ourselves 
in  the  love  of  God,  by  frequently  calling  up  in  our 
minds  the  idea  of  his  excellence  and  his  ineffable 
love  to  us. 

The  cultivation  of  other  holy  affections,  and  the 
conscientious  discharge  of  all  incumbent  duties, 
will  also  help  to  preserve  alive  our  love  to  God. 

4.  The  greatest  hinderance  to  the  exercise  and 
increase  of  our  love  to  God,  is  our  blindness  of 
mind  and  unbelief  The  objects  of  sense  too  much 
occupy  and  interest  us  ;  while  spiritual  and  invisi- 
ble objects  are  obscurely  perceived,  and  make  a 
feeble  and  transient  impression  on  the  mind. 
Although  we  know  that  God  is  ever  present  with 
us,  and  takes  cognizance  of  all  our  thoughts  and 
actions ;  yet  how  little  are  we  affected,  habitually, 
by  this  truth  ! 

In  or4er,  therefore,  to  preserve  our  souls  in  the 
lively  exercise  of  the  love  of  God,  we  must  seek  an 
increase  of  that  faith  which  is  "  the  substance  of 
things  hoped  for,  and  the  evidence  of  things  not 
seen" — that  faith  which  "sees  him,  that  is  invisi- 
ble"— which  "  looks  not  at  the  things  which  are 
seen  and  temporal,  but  at  the  things  which  are 
not  seen,  which  are  eternal."  The  close  connexion 
between  faith  and  love  is  manifest  from  the  nature 
of  the  case ;  as  no  object  can  be  loved  which  is 
not  perceived ;  and  the  more  vividly  an  object  of 
love  is  presented  to  the  mind,  the  more  is  the  affec- 
tion increased    in   vigour.      The   Scriptures  also 


254  PRACTICAL     SERMONS. 

teach,  that  it  is  "  faith  which  works  by  love."  This 
connexion  between  faith  and  love  is  distinctly  and 
explicitly  taught  in  the  context,  "Wherefore,  build- 
ing yourselves  up  in  your  most  holy  faith,  praying 
in  the  Holy  Ghost,  keep  yourselves  in  the  love  of 
God."  Let  us,  then,  often  present  that  important 
petition,  "  Lord,  increase  our  faith." 

5.  But  in  the  words  just  recited,  we  are  admon- 
ished that  this  desirable  object  cannot  be  accom- 
plished by  mere  human  effort.  It  is  a  solemn  truth, 
that  "without  Christ  we  can  do  nothing."  Hence, 
while  we  are  exhorted  to  act,  and  to  exert  ourselves 
to  exercise  faith,  and  to  keep  ourselves  in  the  love 
of  God,  we  are  instructed  to  "  pray  in  the  Holy 
Ghost."  Without  the  efficient  aid  of  this  divine 
agent,  all  our  efforts  will  be  fruitless ;  but  Christ 
has  graciously  assured  us,  that  the  Holy  Spirit  will 
be  given  to  those  who  ask  for  this  best  of  gifts. 
We  need  this  aid  that  we  may  pray  aright,  "  pray- 
ing in  the  Holy  Ghost,"  and  we  need  the  same 
efficient  operation  to  give  exercise  to  f^ith  and 
love,  and  every  grace.  It  is  a  delightful  promise, 
that  the  Holy  Spirit  shall  take  up  his  abode  in 
believers ;  so  that  their  bodies  become,  as  it  were, 
temples  of  God.  "  Hereby  we  know  that  he  abid- 
eth  in  us  by  the  Spirit  which  he  hath  given  us." 
"  Ask,  and  it  shall  be  given  you ;  seek  and  ye  shall 
find  ;  knock,  and  it  shall  be  opened  unto  you.  For 
every  one  that  asketh  receiveth,  and  he  that  seek- 
eth  findeth,  and  to  him  that  knocketh,  it  shall  be 
opened.  If  a  son  shall  ask  bread  of  any  of  you  that 
is  a  father,  will  he  give  him  a  stone  ?  or,  if  he  ask 
a  fish,  will  he  for  a  fish  give  him  a  serpent?  or  if 


PRACTICAL     SERMONS.  255 

he  shall  ask  an  egg,  will  he  offer  him  a  scorpion  ? 
If  ye,  then,  being  evil  know  how  to  give  good  gifts 
unto  your  children,  how  much  more  shall  your 
heavenly  Father  give  the  Holy  Spirit  to  them  that 
ask  him  ?" 

II.  The  motives  which  should  induce  us  to  use 
all  means  to  keep  our  souls  in  the  love  of  God,  are 
the  strongest  that  can  be  conceived.  • 

1.  By  doing  this  we  shall  best  glorify  God  upon 
earth.  Every  true  Christian  has  this  as  his  chief 
end,  but  all  do  not  keep  the  object  sufficiently 
before  their  minds ;  and  all  do  not  pursue  steadily 
that  course  which  leads  directly  to  this  end.  Infe- 
rior objects,  because  they  are  present  and  visible, 
and  occupy  the  attention  of  those  around  us,  too 
frequently  draw  us  off  from  our  proper  course. 
Now,  to  prevent  this  forgetfulness  and  unsteadiness, 
nothing  will  be  so  effectual  as  the  lively  exercise 
of  the  love  of  God.  This  holy  affection  will  give 
a  right  direction  to  the  thoughts,  and  elevate  the 
heart  from  low  and  groveling,  to  high  and  heavenly 
objects.  The  love  of  God  will  give  alacrity  and 
energy  in  the  performance  of  every  duty;  will 
enable  us  to  bear  with  patience  every  affliction; 
and  will  render  our  devotional  exercises  not  only 
pleasant,  but  profitable.  Unless  we  have  the  love 
of  God  in  exercise,  we  cannot  glorify  him;  and  our 
most  painful  services  will  be  worthless. 

2.  The  next  motive  which  should  influence  us 
to  perform  faithfully  the  duty  enjoined  in  the  text, 
is,  that  this  will  be  the  most  effectual  method  of 
promoting  the  welfare  and  salvation  of  our  fellow 


256  PRACTICAL     SERMONS. 

creatures.  Man  is  not  placed  here  to  live  merely 
for  himself.  He  is  bound  to  love  his  neighbour  as 
himself — to  do  good  to  all  men,  especially  to  the 
household  of  faith.  He  should  imitate  his  divine 
Master,  who  went  about  doing  good,  both  to  the 
bodies  and  souls  of  men.  Christ  expects  his  dis- 
ciples to  abound  in  good  works,  to  let  their  light 
shine,  that  others  seeing  their  good  works  may 
glorify  their  Father  in  heaven.  And  when  he 
comes  to  collect  his  sheep  into  the  eternal  fold,  he 
will  make  their  affectionate  assiduity  in  ministering 
to  the  necessities  and  comfort  of  his  poor  and 
afflicted  brethren,  the  measure  of  the  reward  which 
he  will  confer  on  them.  Now,  the  love  of  God  is 
the  root  from  which  every  branch  of  true  piety 
springs.  The  love  of  our  neighbour  cannot  exist 
in  vigour,  unless  it  derive  daily  strength  from  the 
love  of  God.  If,  then,  you  would  abound  in  the 
fruits  of  holiness,  be  careful  to  water  the  root. 
"  Keep  yourselves  in  the  love  of  God,"  and  you 
will  not  cease  to  do  good,  as  you  may  have  oppor- 
tunity, to  your  fellow  men. 

3.  Lastly,  the  more  we  keep  ourselves  in  the 
love  of  God,  the  more  meet  shall  we  be  for  the 
heavenly  inheritance,  where  perfect  love  reigns  in 
every  heart.  Not  only  so,  but  the  richer  reward 
will  be  possessed ;  for  notwithstanding  the  imper- 
fection of  our  services,  God  is  pleased  to  make  our 
good  works  here,  the  measure  of  the  reward  which 
lie  will  bestow  hereafter.  All  his  people  are  equal- 
ly justified,  but  all  will  not  be  equally  glorified. 
"  In  our  Father's  house,  are  many  mansions,"  and 


PRACTICAL     SERMONS.  257 

some  are  doubtless  much  nearer  to  the  celestial 
throne  than  others.  Some  saints  will  occupy,  in 
heaven,  a  much  higher  and  more  honourable  place 
than  others.  All  will  be  as  happy  as  they  are 
capable  of  being ;  but  the  capacity  of  those  who 
loved  God  most  fervently  and  constantly,  will  be 
greater  than  that  of  those  who  loved  less.* 

*  The  critical  reader  will  find  some  of  the  sentiments  of  the  preced- 
ing discourse  in  the  introduction  of  this ;  and  also  that  there  is  a  slight 
shade  of  difference  in  the  description  of  the  affection  of  love  to  God. 
In  regard  to  this,  the  author  would  remark,  that  no  less  than  forty 
years  intervened  between  the  composition  of  these  two  discourses ; 
and  the  first  was  for  many  years  out  of  his  possession,  and  what  was 
written  in  it  was  nearly  forgotten  when  the  latter  was  composed. 
And  he  would  further  remark,  that  between  some  of  the  discourses 
in  this  volume  half  a  century  has  elapsed ;  from  which  it  may  be  seen 
that  the  author's  religious  sentiments  have  undergone  little  change  in 
a  long  life. 


33 


SERMON   XIX. 


STHENGTH    RENEWED    BY   WAITING   ON   THE    LORD. 


But  they  that  wait  upon  the  Lord  shall  renew  their  strength ;  they 
shall  mount  up  with  wings  as  eagles ;  they  shall  run  and  not  be 
weary ;  and  they  shall  walk  and  not  faint. — Isaiah  xl.  31. 


Almighty  power  and  infinite  wisdom  belong  unto 
God.  The  continual  exertion  of  his  power  in  the 
sustentation  of  all  things,  occasions  no  weariness  to 
him.  As  he  is  strong  himself,  so  he  is  the  source 
of  strength  to  such  as  trust  in  him,  although  they 
be  weak  in  themselves.  But  all  who  rely  on  their 
own  strength,  though  they  be  young  and  vigorous, 
will  utterly  fail ;  for  as  human  wisdom,  in  the  sight 
of  God,  is  counted  as  folly,  so  human  strength  in 
the  most  vigorous,  is  but  weakness.  These  ideas 
are  beautifully  expressed  by  the  prophet  in  the 
context.  "  Hast  thou  not  known,  hast  thou  not 
heard,  that  the  everlasting  God,  the  Lord,  the 
Creator  of  the  ends  of  the  earth,  fainteth  not,  neither 
is  weary  ?  there  is  no  searching  of  his  understand- 
ing. He  giveth  power  to  the  faint;  and  to  those 
that  have  no  might  he  increaseth  strength.  Even 
258 


PRACTICAL     SERMONS.  259 

the  youths  shall  faint  and  be  weary,  and  the  young 
men  shall  utterly  fall.  "  But  they  that  wait  upon 
the  Lord  shall  renew  their  strength;  they  shall 
mount  up  with  wings  as  eagles;  they  shall  run  and 
not  be  weary;  they  shall  walk  and  not  faint."  In 
considering  and  applying  these  words,  it  is  pro- 
posed, first,  to  inquire  what  are  the  elements  of 
spiritual  strength.  Secondly,  by  what  means  this 
strength  may  be  acquired  and  increased.  And 
thirdly,  point  out  some  of  the  benefits  and  pleasures 
of  spiritual  strength. 

1.  Wherein  consists  the  strength  spoken  of  by 
the  prophet?  and  what  are  its  elements?  The 
Philistines  were  utterly  unable  to  find  out  in  what 
the  amazing  strength  of  Samson  consisted,  until  he 
revealed  it  to  his  espoused  wife.  It  was  his  reli- 
gious observance  of  the  laws  of  the  Nazarite  which 
occasioned  his  extraordinary  power.  Not  that  long 
hair  could  produce  bodily  strength ;  but  as  long  as 
he  was  obedient  to  the  Nazarite  vow,  the  Spirit  of 
the  Lord  was  with  him,  and  when  there  was  an 
occasion  to  require  a  great  exertion  of  strength, 
enabled  him  to  put  it  forth,  to  a  degree,  never 
observed  in  any  other  man.  His  uncommon  bodily 
strength,  therefore,  was  from  the  Lord ;  and  when 
He  departed  from  him,  he  became  weak  as  another 
man. 

But  the  strength  spoken  of  in  our  text  is  evident- 
ly not  corporeal  strength ;  it  is  a  power  seated  in 
the  mind ;  but  neither  is  it  intellectual  vigour.  It 
is  often  found  in  persons  of  weak  understanding, 
and  in  minds  not  highly  cultivated  by  refined 
education.     The  strength  spoken  of  by  the  prophet 


260  PRACTICAL     SERMONS, 

is  evidently  a  moral,  or  more  properly,  a  spiritual 
quality.  As  bodily  health  is  only  found  in  a  well 
balanced  and  healthy  state  of  the  corporeal  func- 
tions ;  so  spiritual  strength  can  only  be  found  in 
souls  into  which  new  life  has  been  infused,  and  is 
in  viororous  exercise.  The  elements  of  this  strenorth 
are,  1.  Faith,  genuine  faith,  founded  on  divine 
illumination.  This  is  the  mainspring  of  all  spiritual 
exercises.  All  men-  are  influenced  and  governed 
by  some  kind  of  faith ;  but  worldly  men  have  no 
true  faith  in  things  spiritual  and  invisible.  It  is 
not  mean];,  that  many,  from  education  or  from  the 
convictions  of  reason,  do  not  give^  a  lirm  assent  to 
the  reality  of  such  things,  and  thus  possess  a 
certain  kind  of  faith ;  but  it  does  not  bring  before 
the  mind  the  true  nature  of  spiritual  things ;  that 
is,  their  beauty  and  glory ;  and,  therefore,  they  are 
but  little  influenced  by  their  belief  "  The  natural 
man  receiveth  not  the  things  of  the  Spirit  of  God ; 
they  are  foolishness  unto  him,  neither  can  he  know 
them,  because  they  are  spiritually  discerned.  But 
the  spiritual  man  judgeth  all  things." 

Spiritual  strength  especially  consists  in  that 
exercise  of  faith,  called  trust  or  confidence.  This 
is  the  nature  of  the  mind's  full  persuasion,  when 
a  divine  promise  is  the  object.  However  weak  the 
believer  feels  himself  to  be,  he  possesses  all  needful 
strength  when  his  confidence  is  in  God.  Yea, 
when  he  feels  himself  most  weak,  then  is  he  strong- 
est— "  strong  in  the  Lord,  and  in  the  power  of  his 
might." 

Again,  another  element  of  strength  is  in  the 
affections.     When  love  to  God  is  ardent  and  con- 


PRACTICAL     SERMONS.  261 

stant  in  its  exercise,  then  there  is  real  strength. 
In  our  present  clouded  and  imperfect  state,  this 
affection  is  more  manifested  by  desire  than  delight. 
The  soul  which  pants  after  the  presence  of  God, 
and  hungers  and  thirsts  after  righteousness,  is  in 
a  state  of  vigorous  health. 

But  the  essence  of  spiritual  strength  resides  in 
the  will.  A  fixed  purpose  is  that  which  more 
clearly  characterizes  the  genuine  Christian  than 
any  thing  else.  When  the  determination  of  the 
will  is  not  only  fixed  but  strong,  then  the  soul  is  in 
a  vigorous  state.  Many  have  raised  affections,  at 
times,  who  never  arrive  at  any  fixedness  and 
strength  of  purpose.  Some  whose  will  is  inclined 
to  the  right  side,  possess  no  strength  of  purpose; 
their  resolution  to  serve  God  is  easily  shaken. 
Others  are  continually  vacillating  between  the 
service  of  God  and  the  world.  These  are  not 
strong.  They  may  be  babes  in  Christ,  but  they 
have  not  attained  to  the  maturity  and  vigour  of 
young  men.  The  apostle  John  describes  such 
when  he  says,  "  I  have  written  unto  you,  young 
men,  because  ye  are  strong."  The  royal  Psalmist 
possessed  this  element  of  strength,  when  he  exclaim- 
ed, "  My  heart  is  fixed,  O  God,  my  heart  is  fixed;" 
and  Joshua,  when  before  the  whole  congregated 
elders  of  Israel,  he  said,  "But  as  for  me  and  my 
house,  we  will  serve  the  Lord."  Energy  properly 
appertains  to  the  will ;  indeed,  it  is  nothing  else  but 
a  strong  will ;  and  where  this  exists  there  will 
be  active  exertion.  Where  there  is  strenofth  there 
will  be  diligence  in  well-doing.     Indolence  is  in- 


262  PRACTICAL     SERMONS. 

compatible  with  spiritual  energy ;  it  is  its  opposite, 
its  most  insidious  foe. 

Humility,  meekness,  peace,   and  joy,  may   not 
seem,  at   first   view,    to   contribute  any   thing   to 
strength,  but  in  truth  they  are  among  the  necessary 
elements  of  this  vigour  of  mind.     There  may  be  a 
vigour  which  is  the  effect  of  a  disordered  state  of  the 
corporeal  system — a  feverish  or  spasmodic  action, 
which  is  much  more  violent  than  the  strength  of  a 
healthy   man.      So,    in    religion,   there    often    is 
observed    an    unnatural   energy  and   enthusiastic 
vehemence.      This  is   not  genuine   strength,   but 
real   disease.      True  piety  has  no  greater  enemy 
than  fanaticism,  which  some  are  so  undiscriminat- 
ing,   as   to   confound   with    the    fervours   of   true 
religion.     It  is  strange  fire,  which  should  never  be 
brought  into  the  sanctuary  of  God.      The  more 
powerful  any  machine,  the  more  it  needs  a  regula- 
tor— something   to   balance,  harmonize  and  direct 
its  action.     So   in   religion,   zeal   and  energy  are 
necessary  to  strength,  but   they   need   something 
to  moderate  and  guide  them.     Humility  is  a  just 
estimation   of  ourselves,    physically  and   morally. 
If  it  is  wanting,  the  soul  will  be  irregular  in  its 
religious  exercises :  and  its  exertions  will  be  mis- 
directed.     Humility  is  to  the  Christian  what  ballast 
is  to  the  ship ;  it  keeps  him  in  his  proper  position, 
and  regulates  all  his  thoughts  and  feelings.      A 
ship,  with  all  its  sails  expanded  to  the  wind,  if 
it   were   without   ballast,   would   be   capsized   by 
the  first  violent  blast ;  thus  many  high  professors 
in  the   church  make   speedy  shipwreck,   because 
they  go  forth  without  humility. 


PRACTICAL     SERMONS.  263 

There  are  also  occasions,  when  the  best  thing 
the  believer  can  do  is  to  sit  still  and  cease  from 
his  own  exertions;  when  every  thing  must  be 
looked  for  from  God.  Such  a  case  occurred  to  the 
Israelites  when  they  arrived  at  the  shore  of  the 
Red  Sea.  They  were  pursued  by  the  Egyptian 
army,  with  whom  they  were  unable  to  contend. 
They  were  hemmed  in  on  the  right  and  left,  and 
the  sea  was  before  them.  In  such  circumstances, 
their  own  efforts  were  perfectly  useless ;  their  help 
could  come  alone  from  God.  Moses,  therefore, 
said  to  the  people,  "  Stand  still,  and  see  the  salva- 
tion of  God."  In  the  thirtieth  chapter  of  Isaiah, 
we  have  two  remarkable  texts  pertinent  to  this 
point.  "  Their  strength  is  to  sit  still."  And 
again,  "  In  quietness  and  confidence  shall  be  your 
strength."  Often  the  Christian  finds  all  resources 
exhausted,  and  yet  there  is  no  deliverance.  He 
finds  that  his  own  exertions  can  accomplish  nothing ; 
and  all  he  can  do  is  to  wait  on  God — to  stand  still 
and  let  the  Lord  do  his  own  work  in  his  own  way. 
Indeed,  often  our  own  exertions  answer  no  other 
purpose  than  to  convince  us  of  our  helplessness, 
and  that  is  the  condition  of  the  soul,  when  the  most 
eminent  deliverances  are  experienced.  He  says, 
"  Be  still,  and  know  that  I  am  God." 

That  holy  joy  is  an  element  of  strength  is  evident 
from  the  words  of  the  prophet  Nahum,  "  For  the 
joy  of  the  Lord  is  your  strength."  Most  esteem 
joy  to  be  a  high  privilege  ;  but  few  feel  that  it  is 
a  commanded  duty.  "Rejoice  in  the  Lord,"  says 
Paul,  "  and  again  I  say  rejoice."  Joy  and  peace 
are  mentioned  as  the  fruits  of  the  Spirit,  next  after 


264  PRACTICAL     SERMONS. 

love,  to  which  these  emotions  are  nearly  allied. 
Paul  also  informs  us  that  he  not  only  rejoiced  in 
the  glory  of  God,  but  in  tribulation ;  and  the 
prophet  Habakkuk  has  left  us  a  lively  and  beautiful 
expression  of  his  elevated  feelings,  where  he  says, 
*'  Though  the  fig-tree  shall  not  blossom,  nor  fruit 
be  in  the  vines ;  the  labour  of  the  olive  shall  fail, 
and  the  fields  shall  yield  no  meat ;  the  flock  shall  be 
cut  off"  from  the  fold,  and  there  shall  be  no  herd  in 
the  stalls;  yet  I  will  rejoice  in  the  Lord;  I  will  joy 
in  the  God  of  my  salvation."  While  grief  and 
dejection  debilitate  the  soul,  joy  not  only  animates 
but  nerves  the  mind  with  resolution  and  strength. 
Christians  who  hang  their  heads  as  a  bulrush, 
and  whose  spirits  are  low,  and  feelings  sorrowful, 
are  incapable  of  much  enterprise  or  vigorous 
exertion. 

The  only  other  ingredient  of  spiritual  strength 
is  zeal,  pure  zeal,  zeal  according  to  knowledge. 
Zeal  to  the  soul  is  what  animal  heat  is  to  the 
body.  Without  warmth  in  our  desires  and  feel- 
ings we  shall  be  found  feeble  and  sickly.  As 
was  before  stated  there  is  a  feverish  heat  which  is 
much  more  vehement,  than  that  which  is  healthy. 
Fanatics  and  enthusiasts  are  over  heated ;  but  this 
undue  excitement  is  sure  to  be  followed  by  a 
collapse — a  cold  season,  which  often  is  connected 
with  death.  But  if  there  be  life  in  the  body,  there 
will  be  heat,  and  it  is  one  sure  symptom  of  vitality. 
Zeal  gives  an  impulse  to  the  mind.  Zeal  fills  the 
soul  with  courage  to  encounter  enemies  and  sur- 
mount obstacles.  Zeal  is  requisite  in  every  ardu- 
ous work,  and  enables  the  Christian  pilgrim  to  bear 


PRACTICAL     SERMONS.  265 

adversity-,  and  to  achieve  works  of  benevolence  and 
piety,  which,  without  it,  would  be  impracticable. 

II.  We  come  in  the  second  place  to  inquire  how 
spiritual  strength  may  be  acquired;  and  how 
renewed,  when  it  has  been  impaired.  It  has 
already  been  shown  that  the  source  of  this  strength 
is  not  in  ourselves  but  in  God.  We  are  not 
exhorted,  therefore,  to  be  strong  in  ourselves,  but 
"■  in  the  Lord,  and  in  the  power  of  his  might."  But, 
in  order  to  obtain  aid  from  on  high,  we  must  make 
use  of  the  appointed  and  appropriate  means. 
These  are  all  comprehended  in  one  expression, 
"waiting  on  the  Lord."  Let  us,  then,  attentively 
consider  what  is  included  in  the  duty  here  recog- 
nized. The  allusion  is  probably  to  the  case  of  per- 
sons waiting  in  the  antechamber,  or  some  appoint- 
ed place,  for  the  entrance  of  a  prince,  or  other 
exalted  personage,  w^hose  aid  is  sought  in  some 
concern  of  moment.  Suppliants  cannot  command 
the  presence  of  a  king  or  great  man  with  whom 
they  have  business ;  they  must  wait  his  leisure  or 
convenience ;  and  sometimes  such  petitioners  are 
kept  long  waiting.  The  petition  may  be  sent  in 
through  the  proper  medium,  and  an  answer  is 
expected ;  but  the  suppliant  must  wait  until  it  is 
received.  Analogous  to  this  is  the  condition  of 
those  who  seek  God.  They  must  attend  where  he 
has  appointed  to  meet  with  humble  worshippers. 
If  no  means  of  access  had  been  appointed,  they 
could  have  little  encouragement  to  prosecute  their 
suit ;  or  if  they  devise  means  which  he  has  never 
sanctioned,  they  need  not  expect  a  favourable 
answer ;  but  the  question  put  to  some  of  old  will  be 

34 


266  PRACTICAL     SERMONS. 

applicable  to  them,  "  Who  hath  required  this  at 
your  hands  ?"  And  the  words  of  our  Lord  show 
that  such  seeking  will  be  without  fruit,  "  In  vain 
do  they  worship  me,  teaching  for  doctrines  the 
commandments  of  men." 

Now,  it  is  our  happiness  to  know,  that  means  of 
access  to  God  have  been  appointed.  The  public 
worship  of  God  in  the  assemblies  of  his  people, 
where  prayer  and  praise  are  offered,  and  where  his 
word  is  preached  and  ordinances  dispensed,  affords 
to  every  sincere  seeker  an  opportunity  of  drawing 
nigh  to  God,  and  presenting  his  petitions ;  for  the 
prayers  which  are  offered  are  in  the  name  of  all 
who  join  in  the  service.  And  often,  through  the 
word,  the  very  information  which  we  need  is  com- 
municated ;  and  not  only  do  we  receive  light  by  the 
word,  but  strength  and  comfort.  Therefore,  where 
God  has  recorded  his  name ;  wherever  the  silver 
trumpet  is  sounded^  and  the  people  of  God  are 
congregated,  there  God  is  present  in  the  midst  of 
the  assembly ;  and  there  should  all  who  desire  any 
blessing  of  the  Lord  present  themselves.  There 
should  they  be  found  waiting  to  hear  what  the 
Lord  will  speak.  Often  has  he  there  spoken  peace 
to  his  waiting  people ;  so  that  they  have  said  in 
their  hearts,  "  It  is  good  to  be  here,"  and  have  felt 
reluctant  to  depart.  Souls  oppressed  with  a  load 
of  guilt,  have  by  waiting  on  the  Lord,  in  his  house, 
often  been  relieved  of  their  burden,  by  rolling  it 
on  the  Lord,  according  to  his  gracious  invitation; 
that  is,  by  faith  in  Christ  crucified,  they  have 
obtained  assurance  of  the  pardon  of  their  sins. 
And  persons,  whose  minds  are  clouded  and  per- 


PRACTICAL     SERMONS.  267 

plexed  with  doubts  and  unbelieving  suggestions,  by 
going  into  the  sanctuary,  like  Asaph,  experience  a 
speedy  relief,  and  find  their  faith  which  was  shaken, 
wonderfully  confirmed.  This  ancient  saint,  the 
author  of  several  precious  psalms,  seems  to  have 
been  a  man  of  a  sorrowful  spirit,  and  much  harassed 
with  skeptical  thoughts  respecting  divine  provi- 
dence ;  especially,  when  he  saw  the  prosperity  of 
the  wicked,  and  contrasted  their  thoughtless  ease 
and  security  with  his  own  daily  afflictions,  his  feet 
had  well  nigh  slipped.  But  on  entering  the 
sanctuary,  he  obtained  such  a  view  of  the  dangerous 
condition  of  the  wicked,  as  standing  on  a  slippery 
precipice,  that  all  his  doubts  were  dispelled ;  and 
his  soul  was  filled  with  divine  consolation,  so  that 
he  could  exclaim,  "  Whom  have  I  in  heaven  but 
thee  ?  and  there  is  none  in  all  the  earth,  that  I  desire 
besides  thee."  And  from  his  own  delightful  expe- 
rience, he  could  say,  in  the  conclusion  of  the 
psalm,  "  It  is  good  for  me  to  draw  near  to  God." 

But  believers  are  not  restricted  to  public  ordi- 
nances ;  they  are  encouraged  to  meet  with  two  or 
three,  and  Christ  promises  to  be  in  the  midst  of 
them,  and  to  grant  any  petition  which  they  shall 
agree  to  offer.  And  not  only  so,  but  the  throne  of 
grace  is  accessible  by  individuals,  at  all  times,  and 
in  all  places.  "  When  thou  prayest,"  says  our  Lord, 
"  enter  into  thy  closet,  and  pray  to  thy  Father  in 
secret ;  and  thy  Father  who  seeth  in  secret,  shall 
reward  thee  openly."  The  fervent  effectual  prayer 
of  one  righteous  man  availeth  much,  as  is  proved 
by  the  case  of  Elijah.  And  greater  encouragement 
to  prayer  could  not  be  given,  than  the  words  of  our 


268  PRACTICAL     SERMONS. 

Saviour  afford,  "Ask,  and  ye  shall  receive;  seek, 
and  ye  shall  find ;  knock,  and  it  shall  be  opened 
unto  you ;  for  he  that  asketh  receiveth,  and  he 
that  seeketh  findeth,  and  to  him  that  knocketh,  it 
shall  be  opened."  And  as  the  influence  of  the 
Holy  Spirit  is  the  sum  of  all  spiritual  blessings,  the 
promise  of  this  rich  and  comprehensive  gift,  is 
enforced  in  the  most  emphatical  manner :  and  we 
are  taught,  that  in  some  cases,  fasting  should 
accompany  our  prayers.  Three  things  are  plainly 
implied  in  the  expression,  "waiting  on  the  Lord." 
First,  a  desire  of  some  benefit,  with  a  petition  for 
the  same.  Secondly,  the  exercise  of  patience.  And 
thirdly,  the  expectation  of  receiving  what  is  asked. 
The  desire  will  be  earnest  in  proportion  to  our 
sense  of  the  wants  under  which  we  labour.  A 
deep  sense  of  sin  and  apprehension  of  the  punish- 
ment to  which  it  exposes  us,  will  produce  impor- 
tunity in  our  petitions;  and  such  prayers  are 
effectual.  A  feeling  of  un worthiness  and  entire 
dependence  will  cause  the  soul  to  M^ait  patiently 
until  it  shall  please  the  Lord  to  show  himself 
favourable,  and  to  return  an  answer  to  its  earnest 
petition.  We  are  never  more  in  the  way  of  success 
in  our  waiting,  than  when  we  are  conscious  that 
we  deserve  nothing,  and  that  a  sovereign  God, 
without  injustice,  might  cast  us  off  for  ever.  Our 
hope  of  acceptance  in  waiting  on  the  Lord  is  based 
on  nothing  else  but  the  mercy  of  God,  the  merit 
and  intercession  of  Christ,  and  the  gracious  declara- 
tions and  promises  of  God,  in  which  he  appears 
disposed  to  save  the  lost,  to  pardon  the  sinner, 
and  justify  the   ungodly,  who  believeth  in  Jesus. 


PRACTICAL     SERMONS.  269 

And  the  liveliness  of  our  hope  will  be  in  proportion 
to  the  strength  of  our  faith.  When  this  is  vigorous, 
the  assurance  of  hope  will  be  enjoyed.  Often,  in 
fervent  believing  supplication,  at  a  throne  of  grace, 
for  mercy,  there  is  a  delightful  assurance  that  our 
prayer  is  heard,  and  that  we  have  the  blessing  for 
which  we  earnestly  prayed. 

Perseverance  is  also  implied  in  waiting  on  the 
Lord.  This,  indeed,  is  included  in  the  patience 
which  has  been  mentioned.  Some  seekers,  if  they 
meet  not  with  immediate  success,  are  offended,  or 
discouraged,  and  cease  from  striving,  as  believing 
that  it  is  in  vain.  Such,  although  they  might 
promise  well  at  first,  yet  soon  fall  away,  and  not 
only  lose  their  own  souls,  but  become  a  stumbling 
block  to  others.  But  souls  truly  convinced  of  sin, 
persevere  in  waiting.  Their  determination  is,  if 
they  perish,  to  perish  at  a  throne  of  grace.  No 
consideration  will  induce  them  to  give  over  seek- 
ing. And  all  such  do  find  mercy,  and  obtain  from 
the  Lord,  the  blessings  which  they  seek. 

In  the  third  place,  let  us  consider  what  benefits 
and  aids  they  receive,  who  wait  upon  the  Lord. 
They  are  said,  in  our  text,  "  to  mount  up  on  wings 
as  eagles."  The  soul  of  fallen  man  naturally 
grovels  on  the  earth ;  his  face  instead  of  being  raised 
to  heaven,  is  prone  toward  the  ground.  But  when 
the  Holy  Spirit  enters  into  any  man,  his  thoughts 
and  affections  are  raised  to  those  things  which  are 
above,  where  Christ  sitteth  on  the  right  hand  of 
God.  By  the  indwelling  of  the  Holy  Ghost,  faith, 
love,  and  hope  are  brought  into  lively  exercise ; 
and  these  are  as  pinions  to  the  soul ;  under  their 


270  PRACTICAL     SERMONS. 

influence  it  rises  from  the  earth,  and  soars  on  high, 
like  the  eagle  in  its  flight ;  and,  like  the  same, 
gazes  on  the  sun,  not  the  visible  luminary,  but  the 
Sun  of  Righteousness.  When,  by  faith  the 
regenerated  soul  draws  near  to  God,  the  earth 
appears  to  recede ;  all  its  objects  are  seen  to  be 
diminutive ;  and  the  realities  of  the  heavenly  state 
are  perceived,  and  operate  with  power  on  the  sus- 
ceptible mind.  The  affections,  which  may  be 
called  the  wings  of  the  soul,  mount  on  high ;  and 
it  is  borne  upwards  and  rejoices  in  the  view  of  the 
glory  of  God,  and  in  the  lively  hope  of  dwelling 
with  him  for  ever.  But  such  seasons  of  elevated 
devotion,  and  delightful  contemplation,  are  not 
constant.  Zion's  pilgrim  experiences  night  as  well 
as  day.  He  has  his  nights  of  weeping,  and  often 
fears  that  the  mercy  of  God  is  clean  gone.  But 
through  whatever  vicissitudes  of  feeling  he  passes, 
in  one  thing  he  is  uniform,  both  in  the  light  and 
in  the  shade,  on  the  mount  and  in  the  valley,  in 
trouble  and  in  joy ;  his  purpose  never  varies.  His 
determination  to  continue  seeking  God  never 
wavers.  He  can  say,  under  all  circumstances, 
''  My  heart  is  fixed,  O  God,  my  heart  is  fixed." 

In  general,  the  course  of  the  humble  believer,  is 
not  an  eagle's  flight ;  if  he  enjoys  seasons  of  this 
kind,  they  are  few  and  far  between;  yet  he  rejoices 
in  the  recollection  of  them,  and  the  very  places 
where  they  were  experienced,  remain  fresh  in  his 
memory,  as  we  observe  in  the  case  of  the  royal 
Psalmist.  When  his  soul  was  cast  down  within 
him,  he  encouraged  himself  by  calling  to  mind 
former  deliverances.      "  Therefore,"  says   he,    "  I 


PRACTICAL     SERMONS.  271 

will  remember  thee,  from  the  land  of  Jordan  and 
the  Hermonites — from  the  hill  Mizar." 

Our  text  speaks  not  only  of  flying,  but  of  run- 
ning and  walking.  There  is  a  race  to  be  run,  in 
w^hich  the  strong  young  men  utterly  fall ;  but  they 
that  renew  their  strength  by  waiting  on  the  Lord, 
are  enabled  to  run  in  this  race  without  growing 
weary.  Their  strength  is  not  in  themselves,  but 
in  the  Lord,  and  this  is  the  reason  why  they  do  not 
grow  weary.  Their  strength  is  continually  renewed 
by  waiting  on  the  Lord ;  so  that  they  never  grow 
weary  of  well-doing.  They  never  become  tired  of 
the  service  of  their  divine  Master ;  their  greatest 
trouble  is,  that  they  are  able  to  do  so  little  for  him, 
who  has  done  so  much  for  them.  Though  running 
is  necessary  in  winning  a  prize  in  a  race ;  yet  a 
journey  or  pilgrimage  cannot  be  pursued  in  this 
way.  Steady  walking  is  the  common  method  of 
performing  a  pilgrimage.  And  when  the  journey 
is  long  and  the  place  to  be  visited  far  distant, 
human  strength  is  apt  to  fail,  and  the  weary 
traveller  to  become  faint.  In  this  case  the  sugges- 
tion of  prudence  is,  that  he  turn  aside  for  a  season, 
and  rest  his  fatigued  limbs,  and  seek  some  refresh- 
ment. This  is  especially  necessary  to  Zion's 
traveller.  And  he  knows  where  refreshment  and  a 
recruit  of  strength  can  be  obtained.  The  Lord  is 
his  strength.  By  waiting  on  him,  he  is  enabled  to 
pursue  his  journey  to  the  end,  without  fainting  by 
the  way. 


272  PRACTICAL     SERMONS. 


REFLECTIONS. 

1.  "  The  men  of  this  world  are  wiser  in  their 
generation  than  the  children  of  light."  When  the 
body  is  debilitated  and  needs  to  be  strengthened, 
they  spare  no  pains  or  expense  to  recover  impaired 
health.  If  they  hear  of  a  medicinal  spring,  far  off 
in  the  mountains,  they  hesitate  not  to  undertake  the 
journey,  and  undergo  the  hardships  of  the  rugged 
way,  that  they  may  test  the  efficacy  of  the  mineral 
w^aters.  And  this  is  done  commonly,  in  the  greatest 
uncertainty,  whether  the  means  will  prove  effectual. 
The  diseased  in  body  will  apply  to  the  most  skilful 
physicians,  and  be  at  any  expense,  which  they  can 
afford,  to  procure  the  medicines  prescribed.  But 
although  there  is  a  fountain  opened  for  sin  and 
uncleanness,  yet  how  slow  are  men  to  avail  them- 
selves of  this  effectual  means  of  purification!  Al- 
though a  great  and  infallible  Physician  offers  his 
services,  with  all  needed  remedies  to  heal  the  dis- 
eases of  the  soul,  and  not  only  so,  but  to  confer 
immortal  life  on  every  one  who  is  willing  to  come  to 
him,  and  confide  his  case  entirely  to  his  hands;  yet, 
notwithstanding  that  multitudes  who  are  perishing 
are  within  reach  of  the  great  Physician,  and  hear 
his  kind  invitation  every  week,  they  refuse  to 
apply  to  him,  and  are  unwilling  to  submit  to  his 
prescriptions. 

2.  As  our  natural  life  requires  to  be  nourished 
by  suitable  food,  from  day  to  day,  Mdthout  which 
it  w^ould  decline,  and  death  would  ensue ;  so  the 
spiritual  life  of  the  Christian  needs  to  be  recruited 


PRACTICAL     SERMONS.  273 

continually,  with  the  nutriment  which  is  suited  to 
its  growth  and  strength;  and  if  this  be  withheld, 
or  sparingly  partaken  of,  the  soul  will  lose  its 
healthful  vigour,  and  will  languish  and  fall  into 
dangerous  diseases.  Of  their  daily  bread  men  in 
health  are  led  to  partake  by  the  stimulus  of  appe- 
tite ;  so  that  there  is  no  occasion  to  exhort  them  to 
attend  to  this  matter :  but  in  regard  to  spiritual 
nutriment,  there  is  often  in  many  professors,  a  mani- 
fest defect  of  both  taste  and  appetite  ;  so  that  while 
the  means  are  accessible,  and  that  without  expense 
or  trouble,  yet  they  are  neglected ;  and  the  spiritual 
life  remains  languid,  exhibiting  few  symptoms  of 
vitality,  and  none  of  strength.  Or,  as  there  is  too 
much  reason  to  fear,  in  many  cases,  the  principle 
of  life  is  wanting.  Having  a  name  to  live,  they 
are  dead,  and  no  more  enjoy  the  rich  provisions  of 
the  house  of  God,  than  a  dead  man  would  the  most 
savoury  and  nourishing  food.  A  love  to  divine 
ordinances,  and  a  disposition  to  wait  upon  God  in 
attendance  on  them,  in  private  as  well  as  in  public, 
may  be  given  as  one  test  of  Christian  character. 

3.  Although  every  degree  of  spiritual  strength  is 
a  precious  possession,  and  we  are  not  permitted  "to 
despise  the  day  of  small  things,"  nor  to  reject  from 
our  fellowship  those  who  are  weak  in  the  faith ; 
yet  it  is  the  duty  and  privilege  of  every  believer  to 
aim  at  high  attainments  in  the  divine  life,  and  to 
encourage  and  aid  others  in  doing  the  same.  They 
should  be  covetous  of  those  rich  experiences  in 
the  divine  life,  which  are  represented  by  mounting 
up  as  on  wings  of  an  eagle.  Such  elevated  seasons 
of  religious  experience  are  not  only  inexpressibly 

35 


274  PRACTICAL     SERIMONS. 

delightful,  but  exceedingly  profitable.  One  day 
thus  spent,  whether  in  the  sanctuary  or  in  the 
closet,  is  better  than  a  thousand  in  worldly  busi- 
ness and  carnal  pleasures.  The  soul  thus  favoured 
possesses  an  evidence  of  the  truth  of  the  Christian 
religion,  which  no  other  can  have.  Such  elevated 
views  and  affections  also  give  an  impulse  to  the 
soul  in  its  spiritual  progress  which  is  like  to  that 
which  a  ship  receives  from  a  favourable  wind 
springing  up,  after  the  experience  of  head  winds  or 
a  calm. 

But  if  we  should  not  be  so  highly  favoured  as  to 
be  able  thus  to  mount  and  fly,  yet  we  should  cer- 
tainly not  be  contented  to  creep,  when,  by  renewing 
our  strength,  we  may  run  and  yet  not  be  weary, 
and  walk  and  not  faint.  Some  who  are  strong  in 
the  Lord,  are  men  of  a  sorrowful  spirit,  and  subject 
to  fearful  conflicts,  but  God  causes  them  to  triumph, 
and  following  the  Captain  of  salvation  wherever  he 
leads,  through  evil  and  through  good  report,  they 
are  made  more  than  conquerors,  through  his  love, 
through  his  merit,  through  his  faithfulness,  and 
through  his  power. 

Blessed,  then,  are  all  they  who  continually  wait 
on  the  Lord ;  for  they  will  enjoy  spiritual  health 
and  vigour,  while  those  who  rely  on  their  own 
strength  shall  utterly  fall. 


SERMON   XX. 


THE   TRUE   ISRAELITE, 


Behold,  an  Israelite,  indeed,  in  whom  is  no  guile. — John  i.  47. 

Nathanael,  to  whom  our  text  refers,  was  of  Gali- 
lee, of  the  town  of  Cana ;  and  though  a  good  man, 
was  not  without  his  prejudices ;  for  when  Philip, 
after  having  seen  Jesus,  accosted  him,  saying, 
"  We  have  found  him  of  whom  Moses  in  the  law, 
and  the  prophets  did  write,  Jesus  of  Nazareth,  the 
son  of  Joseph;"  Nathanael  replied,  "Can  there 
any  good  thing  come  out  of  Nazareth?"  Philip 
persuaded  that  nothing  else  was  necessary  to  remove 
his  friend's  prejudices  than  a  personal  interview 
with  Jesus,  invited  him  to  go  with  him,  and  see  the 
remarkable  person  of  whom  he  spake.  With  this 
invitation,  Nathanael  immediately  complied.  When 
Jesus  saw  Nathanael  coming,  he  uttered  the  words 
of  our  text,  "  Behold,  an  Israelite,  indeed,  in  whom 
is  no  guile."  Nathanael,  surprized  at  such  a  salu- 
tation from  a  stranger,  said,  "  Whence  knowest 
thou  me?"     Jesus  answered,  "Before  that  Philip 

275 


276  PRACTICAL     SERMONS. 

called  thee,  when  thou  wast  under  the  fio^-tree,  I 
saw  thee."  How  Philip  was  occupied  at  the  time 
referred  to,  must  be  a  matter  of  conjecture ;  but  it 
is  not  improbable  that  he  had  been  engaged  in 
holding  secret  communion  with  God,  when  alone 
under  the  fig-tree.  He  was,  therefore,  at  once 
convinced  of  the  omniscience  of  Jesus,  and  that  he 
was  certainly  the  true  Messiah.  His  prejudices, 
arising  from  the  supposed  place  of  our  Lord's 
origin,  were  for  ever  dispersed ;  and  the  good  man 
exclaimed,  "  Rabbi,  thou  art  the  Son  of  God,  thou 
art  the  King  of  Israel.  Jesus  answered,  and  said, 
Because  I  said  unto  thee,  I  saw  thee  under  the 
fig-tree,  believest  thou?  thou  shalt  see  greater 
things  than  these.  Verily,  verily,  I  say  unto  thee, 
hereafter  ye  shall  see  heaven  open,  and  the  angels 
of  God  ascending  and  descending  on  the  Son  of 
man."  Whether  this  promise  was  fulfilled  on  the 
day  of  our  Lord's  ascension  to  heaven,  when  a 
multitude  of  angels  came  down  to  accompany  him, 
or  at  some  other  time  not  recorded,  we  cannot  posi- 
tively determine.  It  might,  for  aught  we  know, 
have  been  fulfilled,  on  several  occasions.  Most 
expositors  are  of  opinion,  that  Nathanael  became 
one  of  the  twelve  apostles,  and  was  more  commonly 
known  by  the  name  Bartholomew,  than  by  the 
name  here  given. 

Our  object  in  the  sequel  of  the  discourse  shall 
be  to  delineate  the  character  which  Christ  ascribes 
to  Nathanael,  "  an  Israelite,  indeed,  in  whom  is 
no  guile." 

1.  It  imported  that  he  was  a  true  son  of  Abra- 
ham.    From  the  Holy  Scriptures  we  learn,  that  the 


PRACTICAL     SERMONS.  277 

children  of  Abraham  are  of  two  kinds;  "they  that 
are  born  after  the  flesh,  and  they  that  are  born  after 
the  promise."  And  the  apostle  Paul  teaches,  that 
"  they  are  not  all  Israel  who  are  of  Israel."  "Neither, 
because  they  are  the  seed  of  Abraham,  are  they  all 
children;"  that  "they  which  are  children  of  the 
flesh,  these  are  not  the  children  of  God,  but  the 
children  of  the  promise — these  are  counted  for  the 
children."  Nathanael  was  called  an  "  Israelite 
indeed,"  not  because  he  was  a  natural  descendant 
of  Abraham ;  for  in  this  sense  the  words  mi^ht 
have  been  as  properly  applied  to  every  individual 
of  the  Jewish  nation.  There  is  an  emphasis  on  the 
word  indeed.  It  means,  that  he  was  a  genuine  son ; 
one  who  truly  resembled  Abraham  in  his  faith  and 
piety.  Christ,  in  his  conversation  with  the  Jews, 
recorded  in  the  eighth  chapter  of  this  book,  denies 
that  the  unbelieving  Jews  could  with  propriety  be 
denominated  the  children  of  Abraham.  "  If  ye 
were  Abraham's  children,"  says  he,  "ye  would  do 
the  works  of  Abraham."  He  had  admitted,  indeed, 
that  as  to  natural  descent,  they  were  the  seed 
of  Abraham ;  but  in  the  more  important  sense,  he 
denies  their  claim  to  this  appellation,  as  their  con- 
duct proved  them  to  be  of  a  character  entirely 
opposite  to  that  of  the  patriarch.  Abraham  was 
constituted  the  father  of  all  true  believers;  not 
merely  of  those  descended  from  him  according  to 
the  flesh,  "  For  the  promise  that  he  should  be  the 
heir  of  the  world,  was  not  made  to  Abraham  and 
his  seed,  through  the  law,  but  through  the  right- 
eousness of  faith ;  therefore,  it  is  of  faith,  that  it 
might  be  by  grace,  to  the  end  that  the  promise 


278  PRACTICAL     SERMONS. 

might  be  sure  to  all  the  seed,  not  that  only  which 
is  of  the  law,  but  to  that  also  which  is  of  the  faith 
of  Abraham,  who  is  the  father  of  us  all." 

The  conclusion  which  the  apostle  Paul  draws, 
in  another  place,  is,  "  If  ye  be  Christ's,  then  are  ye 
Abraham's  seed,  and  heirs  according  to  the  pro- 
mise." "  For  he  is  not  a  Jew  who  is  one  outward- 
ly, but  he  is  a  Jew  who  is  one  inwardly."  '*  Know 
ye,  therefore,  that  they  who  are  of  faith,  are  the 
children  of  Abraham." 

Faith,  then,  is  the  characteristic  of  a  true  Israel- 
ite. This  was  the  trait  which  was  most  remarkable 
in  the  life  of  this  patriarch.  Whatever  God  pro- 
mised, he  fully  believed ;  whatever  God  command- 
ed, he  hesitated  not  to  do.  The  testimony  given 
of  his  faith  is,  that  "  he  staggered  not  at  the  promise 
through  unbelief;  but  was  strong  in  faith,  giving 
glory  to  God.  Being  fully  persuaded,  that  what 
he  promised,  he  was  able  to  perform." 

The  same  readiness  to  believe,  seems  to  have 
been  the  disposition  of  Nathanael.  It  was,  there- 
fore, no  doubt,  on  account  of  his  faith  that  our  Lord 
speaks  of  him  as  an  "Israelite  indeed."  And  this 
is  the  distinguishing  feature  in  the  character  of 
every  sincere  servant  of  God.  Faith  is  the  primary 
virtue  of  the  Christian  life.  But  the  faith  of  God's 
elect,  must  not  be  confounded  with  the  speculative 
assent  which  unsanctified  men  give  to  the  truth  of 
divine  revelation.  This  is  altogetlier  inoperative. 
It  is  a  dead  faith.  But  the  faith  of  the  Christian, 
is  a  living  and  operative  principle.  It  is  also  fruit- 
ful of  good  works.  By  its  fruits  it  must  be  judged. 
As  the  apostle  James  says,  "  Show  me  thy  faith 


PRACTICAL     SERMONS.  279 

without  thy  works,  and  I  will  show  thee  my  faith 
by  my  works."  A  genuine  faith  cannot  be  unfruit- 
ful, for  "it  works  by  love  and  purifies  the  heart." 

2.  A  true  Israelite  was  one  in  covenant  with 
God.  The  nation  of  Israel  were  distinguished 
from  all  other  nations  by  this  circumstance,  that 
God  had  entered  into  a  solemn  covenant  with 
them.  Every  descendant  of  Abraham,  and  every 
one  connected  with  his  family  permanently,  received 
the  sign  of  circumcision,  which  was  "  a  seal  of  the 
righteousness  of  faith."  And  when  God  brought 
his  people  out  of  their  bondage  in  Egypt,  he 
entered  into  covenant  with  the  whole  nation,  at 
Sinai,  and  at  Horeb.  They  thus  became  a  pecu- 
liar people,  who  were  favoured  with  exceeding 
great  and  precious  privileges ;  for  to  them  were  com- 
mitted the  oracles  of  God,  the  covenants  of  promise, 
and  all  the  institutions  and  ordinances  of  divine 
worship.  But  the  possession  of  these  external 
privileges  did  not  interest  the  people  in  the  spiritual 
blessings  of  the  covenant  of  grace,  unless  they  by 
faith  laid  hold  of  the  promise,  and  were  thus 
brought  into  friendship  with  God. 

The  Jews  were  ever  ready  to  boast  of  their 
privileges,  and  of  their  being  the  children  of  Abra- 
ham, and  despised  all  others  as  being  uncircum- 
cised,  and  out  of  covenant  with  God.  Both  John 
the  Baptist  and  our  Lord  took  pains  to  show  them 
that  those  external  privileges  would  answer  them 
no  valuable  purpose,  unless  they  became  in  heart 
the  sincere  servants  of  the  most  High.  The 
promise,  "  I  will  be  a  God  to  thee  and  thy  seed," 
is  still  in  full  force,  and  belongs  to  every  one  who 


280  PRACTICAL     SERMONS. 

has  truly  entered  into  covenant  with  the  God  of 
Abraham.      Whoever  cordially,  and  unreservedly 
takes    God    for    his    God,    Christ    for    his    only 
Redeemer,  and  the  Holy  Spirit  for  his  Sanctifier 
and    Comforter,  is    in   covenant  with  God.     And 
every  such  person  consents  and  promises  to  walk 
before    God    uprightly,   in    obedience    to   all   his 
commandments    and    ordinances.       To    all   such, 
God   says,    "  I   will   be   a   father   unto   you,   and 
ye  shall  be  my  sons  and  daughters."     No  situa- 
tion can  be  so  safe  and   comfortable  as  to  be  in 
covenant  with  God ;  for  to  those  who  are  in  this 
sacred  relation,  all  the  promises  of  the  covenant 
of  grace  belong.     These  are  exceeding  great  and 
precious,  and  they  are  all  firm  and  sure.     "  They 
are  not  yea  and  nay ;  but  are  all  yea,  and  amen,  in 
Christ  Jesus  to  the  glory  of  God."     Their  fulfil- 
ment rests  on  the  faithfulness  of  God,  which  can 
never   fail.      Heaven   and   earth  will   pass  away, 
sooner  than  the  least  thing  which  God  has  promised 
shall  fail  of  a  fulfilment.     The  true  Christian,  then, 
is  now  the  "  Israelite  indeed,"  and  all  things  are 
his,  "  whether  Paul,  or  Apollos,  or  Cephas,  or  life 
or  death,  or  things  present,  or  things  to  come,  all 
are  yours,  and  ye  are  Christ's,  and  Christ  is  God's." 
The  covenant  of  grace  is  not  peculiar  to  gospel 
times ;  pious  Israelites  were  always  included  in  the 
same  covenant  of  promise,  and  inherited  the  same 
blessings.     While  the  external  dispensation  of  this 
covenant  has  been    changed,   the    substance  has 
remained  the  same.     To  all  true  believers,  under 
both  the  old  and   new  dispensation,  God  is  their 
reconciled   Father;  Christ  their   Prophet,  Priest, 


PRACTICAL     SERMONS.  281 

and  King ;  and  the  Holy  Spirit  the  source  of  their 
spiritual  life,  and  of  all  their  hopes  and  comforts. 

3.  A  third  characteristic  of  a  true  Israelite  is,  that 
he  is  a  worshipper  of  the  true  God.  All  other  nations 
worshipped  idols,  and  knew  not  Jehovah  the  living 
God.  Even  of  the  Samaritans,  who  professed  to 
worship  the  God  of  Israel,  our  Lord  said,  "  They 
worship  they  know  not  what."  The  genuine 
Israelite  not  only  acknowledges  Jehovah  to  be  the 
true  and  only  God,  and  renders  to  him  external 
worship,  to  whom  alone  all  religious  worship  should 
be  paid ;  but  he  w^orships  with  the  heart — he  prays 
to  him  with  the  understanding  and  w^ith  the 
spirit.  Every  true  Israelite  has,  as  it  were,  a  tem- 
ple within  himself,  and  God  dwells  in  him.  From 
the  altar  of  his  heart  he  offers  daily,  morning  and 
evening,  and  at  other  times,  the  incense  of  a  sincere 
and  affectionate  heart.  To  God  he  gives  the  best 
of  his  services.  He  brings  his  whole  "body  a  living 
sacrifice,  holy  and  acceptable  to  God,  which  is  his 
reasonable  service."  God  is  a  Spirit,  and  requires 
those  who  approach  him,  to  worship  him  in  spirit 
and  in  truth.  The  worship  of  God,  with  the  true 
Israelite,  is  not  a  mere  formal  service — a  drawing 
nigh  with  the  mouth,  and  bowing  the  knee,  but  it 
is  a  service  of  the  heart,  in  which  its  best  affections 
and  purposes  are  consecrated,  as  first  fruits  unto 
God.  This  service  is  to  him  not  burdensome,  but 
delightful.  He  esteems  it  his  highest  privilege  to 
draw  near  to  God ;  and  his  language  is,  "  One  day 
in  thy  courts  is  better  than  a  thousand.  I  had  rather 
be  a  door-keeper  in  the  house  of  God,  than  to  dwell 
in  the  tents  of  sin." 

36 


282  PRACTICAL     SERMONS. 

The  Israelite  indeed  shows  his  sincerity  by 
worshipping  God  in  secret,  where  his  heavenly 
Father  alone  witnesses  his  devotion,  as  well  as  in 
public,  where  he  is  seen  of  men.  His  family  too 
will  attest  the  constancy  and  earnestness  of  his 
prayers.  And,  while  many  around  him,  may 
forsake  the  assembling  themselves  for  the  worship 
of  God,  the  true  Israelite  will  not  be  found  neglect- 
ing the  prayer-meeting ;  and  on  the  Lord's  day,  he 
rejoices  when  the  doors  of  the  sanctuary  are  opened; 
and  when  his  brethren  say  unto  him,  "  Come,  let 
us  go  up  to  the  house  of  the  Lord." 

4,  When  giving  the  character  of  the  true  Israel- 
ite, we  should  not  omit  that  circumstance  which 
gave  origin  to  the  name  Israel.  When  Jacob  was 
returning  with  his  numerous  family  from  Mesopo- 
tamia into  Canaan,  his  native  country,  from  which 
he  had  been  an  exile  for  more  than  twenty  years, 
he  was  thrown  into  great  alarm  and  consternation, 
from  hearing  that  his  brother  Esau,  whom  he  had 
grievously  injured,  was  coming  to  meet  him  with 
an  armed  force,  of  four  hundred  men.  To  contend 
with .  such  an  army,  he  knew  that  he  was  not 
prepared ;  his  only  resource  was  in  God.  There- 
fore, after  making  the  best  arrangements  which  he 
could  for  the  safety  of  his  family,  he  retired  into  a 
private  place  to  pray.  And  while  he  was  there,  a 
man  wrestled  with  him  until  the  breaking  of  the 
day.  And  he  said.  Let  me  go,  for  the  day  breaketh ; 
and  he  (Jacob)  said,  I  will  not  let  thee  go  unless 
thou  bless  me  :  and  he  said.  What  is  thy  name?  and 
he  said,  Jacob.  And  he  said,  thy  name  shall  no 
more  be  called  Jacob,  but  Israel  ;  for,  as  a  prince, 


PRACTICAL     SERMONS.  283 

Last  thou  power  with  God  and  with  man,  and. hast 
prevailed."  Thus  we  see  that  the  import  of  the 
name  Israel  is,  *'  one  who  has  power  with  God 
and  prevails."  Here,  then,  we  have  a  striking 
characteristic  of  the  Israelite  indeed ;  he  is  a 
mighty  wrestler;  he  wrestles  with  God,  by  his 
fervent  desires  and  importunate  prayers.  He  is 
one  who  lays  hold  of  the  promises,  by  a  grasp 
which  nothing  can  loose.  He  fills  his  mouth  with 
arguments,  and  will  take  no  denial. 

The  exercises  of  a  soul,  in  offering  the  prayer 
of  faith  with  importunity,  are  well  represented  by 
the  act  of  wrestling ;  for  in  no  other  case  is  there  a 
more  intense  exertion  of  the  mind.  We  have  a  re- 
markable example  of  that  importunity,  which  would 
take  no  denial,  in  the  Syrophenician  woman,  who 
applied  to  our  Saviour  when  he  passed  near  her 
residence,  in  behalf  of  her  daughter,  who  was 
grievously  tormented  by  a  demon.  She  had  no 
right  to  lay  any  claim  to  the  blessings  which  per- 
tained to  Israel,  as  she  was  of  the  accursed  race  of 
Canaan  which  God  had  doomed  to  utter  destruc- 
tion. But  urged  by  the  necessity  of  the  case,  and 
probably  encouraged  by  a  favourable  report  of 
Christ's  tender  compassion  to  the  afflicted,  she 
resolved  to  make  an  earnest  application.  And  so 
repeated  and  earnest  were  her  cries,  that  the 
disciples  were  annoyed,  and  requested  our  Lord 
to  send  her  away.  To  this  he  paid  no  attention ; 
and  the  earnest  suppliant  having  pressed  through 
the  crowd,  approached  the  person  of  the  Saviour, 
and  falling  down  before  him,  said,  "  Lord,  help  me." 
His   answer,  containing  a  reference  to  her  alien 


284  PRACTICAL     SERMONS. 

race,  seemed  like  a  complete  repulse ;  for  he  said, 
*'  It  is  not  meet  to  take  the  children's  bread,  and 
cast  it  to  dogs."  But  even  this,  she,  in  her  earn- 
estness, turned  into  a  plea  in  her  favour  :  "  Truth, 
Lord,"  said  she,  "  yet  the  dogs  eat  of  the  crumbs 
which  fall  from  the  Master's  table."  Though  of 
the  race  of  the  Canaanites,  she  was  indeed  an 
Israelite,  in  spirit ;  for  she  would  not  let  him  go 
■until  he  blessed  her.  His  final  answer  to  her 
petition  is  remarkable ;  for  it  evinces,  that  the 
answer  to  believing  prayer  is  not  restricted  to  any 
nation,  nor  dependent  on  any  external  relations  or 
religious  rites.  "  Jesus  answered  and  said  unto 
her,  O  woman,  great  is  thy  faith ;  be  it  unto  thee  as 
thou  wilt.  And  her  daughter  was  made  whole 
from  that  hour." 

5.  The  only  other  characteristic  which  I  shall 
mention  as  distinguishing  the  true  Israelite,  is,  that 
he  has  the  promise  of  an  inheritance.  To  Israel 
after  the  flesh,  the  land  of  Canaan  was  promised. 
First,  this  promise  was  made  to  Abraham,  then  to 
Isaac  and  Jacob ;  and  afterwards,  was  renewed  to 
the  people  of  Israel,  even  when  they  were  slaves  in 
a  foreign  land.  To  give  them  possession  of  the 
promised  land,  they  were  brought  out  of  Egypt, 
by  the  hand  of  Moses  and  Aaron,  and  were  con- 
ducted through  a  barren  and  howling  wilderness, 
that  they  might  receive  possession  of  their  promised 
inheritance ;  and  although  many  failed  to  enter  in 
because  of  unbelief,  yet  Israel,  as  a  nation,  were 
introduced  into  this  land,  under  the  guidance  of 
Joshua ;  and  every  Israelite  received  an  allotment 
in  this  pleasant  land,  which  is  constantly  described 


PRACTICAL     SERMONS.  285 

as  "flowing  with  milk  and  honey."  So  also, 
the  spiritual  Israelite,  the  son  of  Abraham  by  a 
participation  of  his  faith,  has  received  the  promise 
of  an  inheritance,  a  heavenly  Canaan,  where  he 
shall  rest  from  all  his  conflicts  and  all  his  toils 
and  temptations.  There  already,  we  know  from 
the  infallible  word  of  our  Lord  himself,  are  Abra- 
ham, Isaac  and  Jacob;  and  all  the  children  of 
Abraham  who  died  in  the  faith  are  gathered  to 
their  father's  bosom ;  where  they  shall  enjoy  eter- 
nal peace  and  consolation,  far  beyond  what  they 
can  now  conceive.  "  There  remaineth  a  rest 
for  the  people  of  God."  This  inheritance  is  de- 
scribed by  the  apostle  Peter,  as  "incorruptible, 
■undefiled,  and  that  fadeth  not  away."  And  it 
is  reserved  for  all  believers;  and  is  made  sure 
to  them,  for  they  are  kept  by  the  power  of  God, 
through  faith  unto  salvation. 

Israel,  when  all  who  belong  to  this  holy  nation 
shall  be  grathered  toorether,  will  indeed  be  more 
numerous  than  the  stars  of  heaven.  They  will 
form  a  company,  which  no  man  can  number,  and 
every  one  of  them  will  possess  a  true  heart,  an 
undissembled  love  to  their  Joshua,  and  a  fervent 
love  to  one  another;  and  every  Israelite  shall 
enjoy  his  allotted  portion. 

It  may  be  useful  to  make  a  few  remarks 
on  this  interesting  portion  of  the  evangelical 
history ;  and 

1.  The  conduct  of  Philip  must  be  highly  ap- 
proved, and  should  be  imitated.  He  had  found 
the  Saviour,  and  was  fully  persuaded,  that  he  was 
the  Messiah,  predicted  by  Moses  in  the  law,  and 


286  PRACTICAL     SERMONS. 

by  all  the  prophets,  and  therefore  he  desires  to 
make  his  friends  also  acquainted  with  the  divine 
Redeemer.  This  is  often  observed  in  genuine  con- 
verts. One  of  their  first  thoughts  after  experienc- 
ing pardoning  mercy,  is,  to  bring  to  the  Saviour 
their  friends  and  acquaintances.  Too  often,  how- 
over,  not  meeting  with  the  success  which  they 
expected,  they  cease  their  efforts,  and  give  up  the 
hope  of  their  conversion,  as  desperate;  or,  at  least, 
as  not  likely  to  be  accomplished  through  their 
instrumentality.  In  this  they  do  wrong.  They 
should  never  despair  of  the  salvation  of  any  one;  and 
should  never  cease  to  invite  and  urge  them  to  come 
to  Christ,  for  there  is  no  other  name  by  which  they 
can  be  saved. 

2.  We  may  learn  from  the  case  of  Nathanael, 
that  although  good  men  are  subject  to  be  prejudiced 
against  the  servants  of  God,  yet,  when  they  have 
the  opportunity  of  being  better  acquainted  w^ith 
them,  these  prejudices  are  sure  to  be  dissipated ; 
and  their  dislike  converted  into  cordial  attachment. 
It  is,  therefore,  a  very  desirable  thing  to  bring  the 
people  of  God,  and  especially,  the  ministers  of  the 
gospel,  into  a  more  intimate  acquaintance  with  each 
other.  By  this  means,  they  wdll  find  that  most  of 
their  prejudices  were  unfounded,  and  that  there  is 
a  nearer  agreement  among  the  children  of  God,  in 
all  practical  matters,  and  especially,  in  their  reli- 
gious exercises,  than  either  party  apprehended. 
They  may,  and  do  differ  in  their  speculative  opin- 
ions, and  in  their  external  forms  of  worship ;  but 
such  a  difference  is  consistent  with  their  being  of 
one  heart,  and  of  one   spirit.      Bigoted  sectaries 


PRACTICAL     SERMONS.  287 

aim  to  keep  up  the  walls  of  separation,  but  Chris- 
tian love  pants  after  unity  with  all  the  real 
children  of  God. 

3.  Another  remark  suggested  by  the  history  of 
Nathanael  is,  that  our  Lord  is  the  witness  of  every 
action  of  our  lives ;  and  especially,  of  every  exercise 
of  devotion.  He  sees  us,  when  we  are  concealed 
from  the  view  of  all  mortals.  He  hears  the  prayer 
which  is  offered  up,  in  the  recesses  of  the  forest  or 
grove.  Nathanael,  under  the  fig-tree,  felt  himself 
to  be  retired  from  all  the  world,  but  there  the  eye 
of  Christ  was  upon  him.  Hannah,  when  she 
wrestled  with  God  for  her  Samuel  and  was  heard, 
uttered  no  sound,  but  only  moved  her  lips.  No 
person  present  knew  what  was  passing  in  her 
mind.  Eli,  the  priest,  who  observed  that  she  was 
much  agitated  by  some  internal  cause,  uncharit- 
ably attributed  it  to  strong  drink;  but  God,  who 
searcheth  the  heart,  knew  the  fervent  desires  of 
her  inmost  soul,  and  immediately  returned  an 
answer ;  in  mercy  bestowing  the  very  gift  for  which 
she  so  earnestly  prayed.  The  softest  whisper 
of  prayer,  when  prompted  by  sincere  faith  en- 
ters into  the  ears  of  the  Lord  of  Sabaoth.  It  is 
not  necessary  to  the  efficacy  of  prayer,  that  it 
should  be  expressed  even  in  a  whisper;  for  our 
Lord  would  have  all  the  churches  to  know  that  it 
is  he  who  "  searcheth  the  reins  and  the  hearts." 
Therefore,  the  sincere  desire  which  is  not  expressed 
by  any  external  sign,  is  known,  to  him,  and  is  as 
acceptable  as  if  uttered  in  a  loud  voice.  We  do 
indeed,  read  much  in  the  Psalms  of  crying  aloud 


288  PRACTICAL     SERMONS. 

unto  God ;  and  it  is  very  natural  for  strong  desires 
to  seek  for  expression  by  the  voice.  It  is  often 
profitable  to  employ  our  voice  even  in  secret  prayer, 
because  the  sound  of  our  own  voice  has  a, tendency 
to  confine  the  thoughts  from  wandering,  and  also 
to  stir  up  some  lively  emotion  within  us.  An  ex- 
perienced writer  recommends  the  chanting  of  the 
Psalms,  in  the  tone  which  nature  prompts,  as 
serviceable  to  excite  the  sluggish  feelings.  But 
still,  the  secret  breathing  of  the  heart  is  real  prayer, 
and  is  often  heard  and  answered.  Through  unbe- 
lief, we  are  prone  to  think  of  God  as  removed  to  a 
great  distance  from  us,  whereas  we  ought  to  have 
the  impressive  conviction,  that  we  are  in  his  imme- 
diate presence,  and  that  he  is  the  witness  of  all  the 
desires  and  emotions  of  our  hearts.  In  nothing,  is 
there  a  greater  difference  between  our  theoretical 
and  practical  belief,  than  in  regard  to  the  omni- 
presence and  omniscience  of  God.  No  Christian 
ever  hesitates  about  ascribing  these  attributes  to 
Jehovah ;  but  alas !  how  faint  is  the  impression  of 
these  truths  on  our  minds ;  even  when  professedly 
engaged  in  his  solemn  worship. 

4.  Finally,  we  learn  from  our  Lord's  address  to 
Nathanael,  that  sincerity  in  our  religion  is  essential. 
He  is  described  as  being  "  without  guile."  No- 
thing, not  even  open  impiety,  is  more  odious  in  the 
sight  of  God,  than  hypocrisy.  On  account  of  this 
vice,  our  blessed  Lord  denounced,  in  the  severest 
language,  the  Pharisees  of  his  day,  who  made  the 
loudest  professions,  and  exhibited  to  the  world  the 
greatest   show  of   devotion   and   strict  godliness. 


PRACTICAL     SERMONS.  289 

He  compares  them  to  whited  sepulchres,  which 
although  beautiful  without,  were  within  full  of 
rottenness  and  dead  men's  bones.  They  made 
clean  the  outside  of  the  cup  and  platter,  but  alto- 
gether neglected  to  cleanse  the  inside ;  whereas,  all 
that  is  excellent  in  religion  must  come  from  the 
heart.  As  out  of  it  proceed  evil  thoughts  and  every 
species  of  sin ;  so  it  is  also  the  seat  of  every  Chris- 
tian virtue,  and  of  every  holy  temper.  The  fear 
of  God,  the  love  of  God,  faith,  penitence,  humility, 
submission,  zeal,  brotherly  love,  and  every  other 
pious  exercise  must  proceed  from  the  heart.  One 
characteristic  of  the  wisdom  which  is  from  above — 
which  is  nothing  else  than  true  religion — is,  that 
it  is  "  without  hypocrisy." 

Let  us,  then,  be  diligent  in  searching  our  own 
hearts,  to  ascertain  whether  indeed  we  belong  to 
the  true  Israel  of  God — whether  we  are  in  the 
faith — whether  Christ  dwells  in  us — whether  he 
possesses  the  throne  in  our  hearts — whether  we 
are  divorced  from  all  our  former  idols — whether 
we  have  evidence  of  having  been  renewed  in  the 
spirit  of  our  minds — whether  we  are  united  to 
Christ  as  the  living  branch  to  the  vine — and 
whether,  as  an  evidence  of  this  union,  we  are  new 
creatures,  old  things  having  passed  away,  and  all 
things  become  new. 

Sincere  religion  is  not  that  which  a  man  believes 
to  be  right,  but  it  is  that  which  is  right.  In  the 
New  Testament  sense,  sincerity  is  that  which  will 
stand  the  strictest  scrutiny — which  will  bear  to  be 
examined  in  the  clearest  light. 

37 


290  PRACTICAL     SERMONS. 

Now,  as  the  consequences  of  being  right,  and 
possessing  genuine  piety,  are  of  infinite  moment, 
we  ought  to  give  the  subject  our  utmost  attention 
and  never  rest,  until  every  doubt  is  removed ;  and 
as  our  hearts  are  deceitful  above  all  things,  we 
should  most  earnestly  pray  to  God,  to  search  and 
try  us ;  lest  at  last,  we  should  discover,  when  it  is 
too  late,  that  we  were  not  of  the  number  of  the 
true,  spiritual  Israel. 


SERMON  XXI. 


GOD   TO   BE   GLORIFIED    BY   THOSE    BOUGHT   WITH   A    PRICE. 


Ye  are  not  your  own,  for  ye  are  bought  with  a  price;  therefore 
glorify  God  in  your  body,  and  in  your  spirit  which  are  God's. — 
1  CoR.  vi.  19,  20. 


The  religion  of  the  Bible  relates  to  the  two  great 
branches  of  human  duty,  the  things  to  be  believed, 
and  the  things  to  be  done.  These  truths  are 
exhibited  in  various  methods ;  sometimes  in  a  more 
general  and  comprehensive  manner,  and  at  other 
times  particular  points  are  distinctly  brought  into 
view.  The  doctrines  and  precepts  of  the  gospel, 
though  they  may  be  distinguished,  must  not  be 
separated.  There  exists  an  intimate  connexion 
between  them.  The  objects  of  our  faith  are  not 
matters  of  mere  speculation;  they  furnish  the 
motives  which  should  impel  the  Christian  to  the 
performance  of  duty;  and  duty  cannot  be  rightly 
performed,  unless  under  the  influence  of  the  belief 
of  these  doctrines.  Faith  and  good  works  have, 
therefore,  an  indissoluble  connexion,  so  that  where 

291 


292  PRACTICAL     SERMONS. 

there  are  no  good  works,  it  must  be  concluded,  that, 
whatever  boast  may  be  made  of  believing  the  truth, 
the  faith  is  not  genuine  and  saving. 

In  the  words  of  the  text,  we  have  a  doctrine  and 
a  duty  inculcated  in  their  relation  to  each  other. 
The  duty  is  so  comprehensive,  that  it  includes  the 
whole  circle  of  Christian  duties,  for  it  is  a  command 
to  glorify  God  with  our  bodies  and  spirits ;  and 
evidently,  this  comprehends  every  duty  which 
God  requires  of  man.  The  doctrine  taught,  and 
presented  as  a  motive  for  our  obedience,  is  so 
powerful,  that  though  it  cannot  be  said  strictly  to 
embrace  every  doctrine  of  the  gospel,  yet  it  super- 
sedes the  necessity  of  calling  in  the  aid  of  any 
other  motive.  It  is  the  doctrine  of  redemption — 
redemption  from  sin  and  misery  by  a  ransom — a 
ranson  of  such  inestimable  value,  that  nothing  can 
be  added  to  it.  They  who  are  thus  redeemed  from 
death,  by  another,  are  no  longer  their  own.  All 
their  faculties  belong  to  him  who  has  bought  them. 
They  are  bound  by  the  law  of  gratitude  to  conform 
their  conduct,  henceforth,  to  the  will  of  their 
Redeemer. 

In  the  further  prosecution  of  the  subject,  we 
shall  first  consider  the  duty;  and  secondly,  the 
motive  offered  for  its  performance. 

1.  The  duty  is,  "to  glorify  God,  with  our  bodies 
and  spirits."  Let  us  begin  with  the  latter.  How 
may  we  glorify  God  Avith  our  spirits,  that  is,  with 
our  rational  souls  ? 

This  we  may  do,  in  the  first  place,  by  making 
use  of  the  reason  with  which  we  are  endowed,  in 
contemplating  the  character  of  God  as  made  known 


PRACTICAL     SERMONS.  293 

to  US  in  his  works  and  in  his  word.  To  enable  ns 
to  perform  this  duty  was  the  principal  end  of  our 
Creator,  in  making  us  intelligent  beings ;  and  our 
reason  can  never  be  exercised  on  any  subject  so 
noble  and  excellent.  And  as  our  rational  faculties 
were  given  to  enable  us  to  contemplate  the  divine 
attributes,  so  also  to  search  after  the  knowledge  of 
God.  Although  "  none  by  searching  can  find  out 
the  Almighty  to  perfection,"  yet,  by  diligent  atten- 
tion to  the  book  of  nature,  and  to  the  Bible,  we  may 
learn  much  of  God  that  was  not  apparent  at  the 
first  view.  Every  rational  creature  should,  there- 
fore, seek  assiduously  to  know  God,  as  far  as  he  has 
revealed  himself.  Things  unrevealed,  we  have  no 
concern  with.  They  do  not  respect  our  faith  and 
practice ;  and  it  is  presumptuous  in  us  to  endeavour 
to  pry  into  them,  according  to  that  declaration  in 
the  law,  "  The  secret  things  belong  unto  the  Lord, 
our  God,  but  those  things  which  are  revealed, 
belong  to  us  and  our  children  for  ever,  that  we 
may  do  all  the  words  of  this  law." 

Again,  we  glorify  God  when  we  readily  and 
firmly  believe  and  rely  upon  all  that  he  has  said. 
God  is  better  pleased  with  no  act  of  his  creatures 
than  faith  in  his  declarations;  especially,  when  they 
are  contrary  to  the  notions  which  we  naturally 
adopt  from  our  own  reason,  as  probable.  Such  a 
faith  was  conspicuous  in  Abraham,  on  account  of 
which  he  obtained  the  honourable  appellation  of 
"  the  father  of  the  faithful."  "  Who,  against  hope," 
as  says  Paul,  "  believed  in  hope,  that  he  might 
become  the  father  of  many  nations."  Though  what 
God  promised  seemed  impossible,  according  to  the 


294  PRACTICAL     SERMONS. 

course  of  nature;  yet,  "he  was  not  weak  in  faith'* 
— "  he  staggered  not  at  the  promise  through  unbe- 
lief; but  was  strong  in  faith,  giving  glory  to  God." 
We  may  also  glorify  God  in  our  spirits,  by  setting 
our  affections  supremely  on  him,  and  by  the  con- 
stant and  lively  exercise  of  pure  love.  This, 
indeed,  is  the  essential  thing  in  religion.  Without 
love  or  charity,  Paul  assures  us,  that  all  knowledge 
and  all  faith  will  profit  nothing.  Of  all  excellent 
gifts  and  graces,  this  is  the  most  excellent,  and 
shall  abide  for  ever. 

No  honour  given  to  any  one  can  be  equal  to  our 
sincere  and  supreme  love.  This,  therefore,  was 
the  original  demand  of  the  law  of  God ;  and  as  that 
law  is  immutable,  the  same  thing  is  now  demanded ; 
and,  in  the  same  proportion  as  we  love  God,  in  the 
same  we  obey  the  law ;  and  thus  we  come  to  the 
conclusion,  that  we  cannot  glorify  God  so  effectu- 
ally in  any  other  way,  as  by  obeying  his  law. 

We,  moreover,  glorify  God  by  forming  such  pur- 
poses as  are  in  accordance  with  the  divine  will. 
The  character  of  every  man  is  determined  by  the 
habitual  bent  and  purpose  of  his  will.  All  human 
actions  flow  from  the  will;  this  is,  therefore,  the 
mainspring  of  all  good  conduct.  Man's  depravity 
consists  mainly  in  the  opposition  of  his  will  to  the 
will  of  God.  But  when  the  will  is  renewed,  the 
purposes  of  the  heart  are  decidedly  for  God  and 
his  service.  The  stubborn  will,  naturally  so  selfish, 
is  now  subdued;  and  the  sincere  inquiry  of  the 
soul  is.  What  is  God's  will  ?  Now,  such  a  person 
can  truly  say,  "  My  heart  is  fixed,  0  God,  my  heart 
is  fixed."     "  Thy  will  be  done,  as  in  heaven  so  in 


PRACTICAL     SERMONS.  295 

earth."  And  even  when  the  manifestations  of  the 
divine  will  are  contrary  to  the  natural  affections 
and  inclinations  of  the  person,  he  learns  to 
acquiesce  in  the  divine  will.  "It  is  the  Lord,  let 
him  do  what  seemeth  him  good." 

All  our  duty,  however,  does  not  consist  iii  action. 
In  this  world  the  children  of  God  are  all  subject  to 
various  afflictions.  These  they  are  taught  to  con- 
sider as  paternal  chastisements,  which  are  intended 
to  work  in  them  the  peaceable  fruits  of  righteous- 
ness ;  and  the  rod  of  chastisement  is  used  to  correct 
their  faults,  and  to  make  them  partakers  of  his  holi- 
ness. These  afflictions  are  properly  called  trials, 
because  they  bring  to  the  test  our  submission  to  the 
will  of  God.  It  is  much  easier  to  be  thankful  for 
mercies  received,  than  to  be  cheerfully  submissive 
when  our  comforts  are  taken  away.  Our  natural  and 
lawful  affections  are  apt  to  become  inordinate,  and  it 
is  found'  hard  to  resign  our  possession  of  objects 
which  have  been  long  enjoyed.  The  bereavement 
of  dear  friends  is  a  sore  affliction.  None  knows  the 
bitterness  of  soul  produced  by  the  loss  of  such,  until 
he  has  had  some  experience  of  these  trials.  How- 
ever well  we  may  be  acquainted  with  the  reasons 
which  should  have  influence  to  make  us  submissive 
to  the  will  of  our  heavenly  Father,  and  may  assent  to 
them  all,  and  acknowledge  their  weight ;  yet,  when 
the  trial  actually  comes  upon  ourselves,  we  find  theo- 
ry to  be  very  different  from  practice.  At  first,  even 
the  Christian  under  severe  chastisement  is  like 
"  a  bullock  unaccustomed  to  the  yoke ;"  but  after 
struggling  awhile,  he  learns  to  submit,  and  finds 


296  PRACTICAL     SERMONS. 

resignation  the  best  remedy  for  every  species  of 
trouble.  And  in  proportion  as  submission  is  diffi 
cult,  on  account  of  its  crossing  the  inclinations  of 
the  flesh,  in  the  same  proportion  is  it  pleasing  to 
God  ;  and  by  having  our  wills  swallowed  up  in  the 
divine  will,  we  glorify  God  as  much  as  in  any 
other  way.  Afflicted  saints,  confined  to  their  beds 
or  their  houses,  often  feel  as  though  they  were  cut 
off"  from  all  opportunity  of  glorifying  their  heavenly 
Father;  whereas  they  are  placed  in  a  situation  in 
which  they  can  glorify  him  more  effectually  than 
by  active  service.  Their  humble  submission  to  the 
divine  will,  and  their  cheerful  resignation  of  the 
dearest  objects  of  their  earthly  affections,  at  the 
call  of  his  providence,  is  a  sacrifice  with  which 
God  is  ever  well  pleased.  We  may,  in  this  way, 
glorify  God  even  in  death,  when  with  childlike 
submission  we  part  with  life  and  all  its  enjoyments, 
and  give  up  our  souls  into  the  hands  of  him  who 
gave  them.  "  Whether  we  live,  we  live  unto  the 
Lord ;  or  whether  we  die,  we  die  unto  the  Lord." 

Finally,  under  this  head,  we  glorify  God  with 
our  spirits,  when  we  constantly  and  deliberately 
aim  at  his  glory  :  when,  in  all  that  we  do,  or  under- 
take, we  set  before  our  minds  the  glory  of  God,  as 
our  highest  end ;  and  when,  in  the  ardour  of  our 
zeal,  we  call  upon  every  one  around  us  to  join  in 
ascribing  glory  to  his  name,  and  not  only  so,  but 
invite  all  nature  to  join  in  the  chorus  of  praise. 
Thus  the  royal  Psalmist  often  invites  all  creatures 
to  praise  the  Lord. 

But  in  our  text,  the  apostle  speaks  of  glorifying 


PRACTICAL     SERMONS.  297 

God  with  our  bodies,  as  well  as  our  spirits.  Let 
us,  then,  inquire  how  our  bodies  may  become 
instruments  of  glorifying  God. 

Ir  the  first  place,  we  glorify  God  when  our 
bodies  are  preserved  from  impurity  and  intemper- 
ance. This  was  the  very  idea  which  the  apostle 
had  in  his  mind,  when  he  introduced  the  word 
bodies;  for  he  had  just  said,  in  the  beginning  of  the 
nineteenth  verse,  "What!  know  ye  not  that  your 
bodies  are  the  temple  of  the  Holy  Ghost,  which  is 
in  you,  and  which  ye  have  of  God?"  As  the 
temple  of  God  must  be  holy,  so  it  must  be  preserved 
from  all  impurity  of  the  flesh.  This  is  so  offensive 
to  God,  that  in  a  parallel  passage,  it  is  said,  "  If 
any  man  defile  the  temple  of  God,  him  will  God 
destroy."  So,  also,  the  body  should  be  kept  free 
from  those  disorders  and  insane  perturbations  pro- 
duced by  inebriating  drinks  and  drugs,  and  also 
from  all  undue  repletion  of  food.  The  passions 
and  appetites,  which  have  their  seat  in  the  body, 
must  be  held  under  a  strong  restraint.  And  as  a 
pure  and  temperate  condition  of  the  body  is 
requisite  to  the  performance  of  any  duty,  and  neces- 
sary to  the  right  exercise  of  the  mind  itself,  it  is  a 
duty  of  high  obligation  to  keep  the  body  under 
due  government,  lest  fleshly  lusts  which  war 
against  the  soul  should  subdue  it,  and  involve  it  in 
ruin.  Paul  says,  "  I  keep  under  my  body  lest 
while  I  preach  to  others,  I  myself  should  be  a 
castaway." 

Again,  as  man  consists  of  body  and  spirit,  and  as 
both  have  been  derived  from  God,  it  is  reasonable 

38 


298  PRACTICAL     SERMONS. 

that  both  should  be  employed  in  his  service. 
Various  duties  requiring  bodily  action  are  there- 
fore enjoined ;  and  all  the  institutions  of  social  and 
public  worship  demand  the  employment  of  bodily 
organs  and  members.  We  are  bound  to  worship 
God  with  our  bodies,  as  well  as  with  our  minds. 
We  must  bow  down  before  him,  and  by  external 
actions  and  gestures,  manifest  our  reverence  for  the 
divine  majesty. 

Besides,  God  is  to  be  praised  with  our  voice  in 
the  assembly  of  his  saints,  and  it  is  written,  "  He 
that  offereth  praise,  glorifieth  me."  With  the 
tongue  then,  we  should  continually  glorify  the 
name  of  the  most  High.  To  animate  our  praise, 
we  need  the  aid  of  sacred  music.  "  Praise  ye  the 
Lord ;  for  it  is  good  to  sing  praises  unto  our  God ; 
for  it  is  pleasant,  and  praise  is  comely." 

Moreover,  as  God  is  glorified  by  acts  of  benefi- 
cence and  charity,  and  indeed,  by  every  species 
of  good  works  ;  and  all  these  require  the  instrumen- 
tality of  the  body ;  so  we  may  be  said  to  glorify 
God  by  every  good  work  which  we  can  perform. 
We  glorify  him  by  the  common  labours  of  our 
hands,  whether  in  the  house,  or  in  the  field.  Those 
in  the  most  abject  circumstances  in  the  world,  have 
it  in  their  power  to  glorify  God,  by  diligently  per- 
forming the  duties  of  their  station  and  places. 
Thus  Paul  exhorts  servants,  who  were  in  bondage, 
"Obey,"  says  he,  "in  all  things  your  masters 
according  to  the  flesh,  not  with  eye-service,  as  men- 
pleasers,  but  in  singleness  of  heart,  fearing  God ; 
and  whatsoever  ye  do,  do  it  heartily  as  to  the  Lord, 


PRACTICAL     SERMONS.  299 

and  not  unto  men,  knowing  that  of  the  Lord  ye 
shall  receive  the  reward  of  the  inheritance ;  for  ye 
serve  the  Lord  Christ." 

Our  hands  may  be  made  to  glorify  God,  when 
they  are  opened  in  acts  of  liberality  and  benefi- 
cence. When,  possessed  of  abundance  of  the  good 
things  of  this  life,  you  supply  the  wants  of 
Christ's  poor  brethren,  it  will  be  openly  acknow- 
ledged in  the  day  of  judgment.  Even  if  you  give 
a  cup  of  cold  water  to  a  disciple  in  the  name  of  a 
disciple,  you  shall  not  lose  your  reward.  Cer- 
tainly, he  who  advances  the  kingdom  of  Christ  by 
preaching  his  gospel,  or  by  contributing  to  the 
support  of  those  who  do ;  and  who  makes  a  pious 
and  liberal  use  of  the  wealth  which  God  has 
bestowed  upon  him,  does  thus  glorify  Him,  from 
whom  wealth  is  received.  Rich  men  labour  under 
some  great  disadvantages,  as  it  relates  to  the  salva- 
tion of  their  souls  ;  but  they  possess  one  means  of 
glorifying  God  which  others  want.  They  have  the 
"mammon  of  unrighteousness,"  by  the  wise  use  of 
which  they  may  make  themselves  friends.  Let 
them,  then,  "  do  good  and  communicate,  for  with 
such  sacrifices  God  is  well  pleased."  O  rich  man, 
let  not  the  rust  of  your  hoarded  gold  and  silver 
testify  against  you.  The  talents  with  which  you 
are  entrusted  must  not  be  buried,  but  diligently 
employed  for  the  interest  and  honour  of  your  Lord. 

In  short,  we  are  bound  to  glorify  God  in  all 
things.  "  Whether  ye  eat  or  drink,  or  whatever 
ye  do,  do  all  to  the  glory  of  God."  Good  works 
send  forth  a  shining  light,  and  have  a  tendency 
to  lead  others,  who  see  them,  to  glorify  our  Father 


300  PRACTICAL     SERMONS. 

in  heaven,  according  to  that  precept  of  our  Lord  • 
"  Let  your  light  so  shine,  that  others  seeing  your 
good  works  may  glorify  your  Father  in  heaven." 
A  holy,  exemplary  life  is  the  most  effectual  method 
of  glorifying  God,  before  men.  If  we  set  before 
us,  daily,  the  example  of  Christ,  and  follow  it,  we 
shall  not  fail  to  glorify  God.  "  Let  the  same  mind 
be  in  you,  which  was  also  in  Christ  Jesus." 
Imitate  his  example,  "  who  went  about  doing  good ;" 
and  neglect  not  to  ascribe  to  God  the  glory  due  to 
his  august  and  holy  name. 

II.  We  come  to  consider  and  urge  the  motive 
for  our  glorifying  God,  mentioned  in  our  text. 
"  Ye  are  not  your  own — ye  are  bought  with  a 
price."  When  it  is  said,  that  we  are  not  our  own, 
the  meaning  is,  that  we  are  the  property  of  the 
Lord.  Every  one  has  a  right  to  the  use  and  bene- 
fit of  what  properly  belongs  to  him.  If  we  are 
God's,  then  he  may  rightfully  require  all  the  ser- 
vice and  obedience  which  we  are  capable  of  render- 
ing. If  he  is  our  Owner,  we  should  employ 
our  faculties  of  mind  and  body  to  glorify  him. 
The  apostle  might  have  founded  God's  right  to  us 
on  creation.  He  who  makes  any  thing,  among 
men,  has  the  best  title  to  it;  but  man  can  make 
nothing  unless  the  materials  be  furnished.  God 
first  produced  the  material,  and  then  fashioned  and 
constituted  it,  in  a  very  wonderful  manner.  But 
the  apostle  says  nothing  of  this,  and  why  ?  because 
his  mind  was  fully  occupied  with  another  subject — 
Redemption.  "Ye  are,"  says  he,  "bought  with  a 
price."  The  redemption  of  captives  was  an  idea 
very  familiar  to  the  ancient  Greeks  and  Romans 


PRACTICAL     SERMONS.  301 

As  by  the  customs  of  war,  every  prisoner  was  made 
a  slave,  it  often  happened,  that  persons  of  wealthy 
and  respectable  families,  would  be  thus  separated 
from  their  parents,  brothers,  and  sisters ;  and  from 
their  wives  and  children,  where  they  had  families 
of  their  own.  It  is  not  surprising,  therefore,  that  it 
frequently  happened,  that  the  relatives  of  the  cap- 
tive in  slavery,  would  raise  a  sum  sufficient  to 
ransom  their  friend,  and  would  send  a  suitable 
person  to  find  him  out,  and  to  pay  his  redemption 
price,  and  bring  him  home.  Suppose  a  father  or 
brother  to  go  in  search  of  the  lost  son  or  brother. 
He  encounters  every  peril,  by  land  or  sea,  makes 
his  way  over  mountains  and  deserts,  until  he  arrives 
at  the  spot  where  the  captive,  confined  with  chains, 
is  labouring  under  the  lash,  it  may  be,  of  a  cruel 
master.  What  would  be  the  feelings,  do  you  sup- 
pose, of  a  number  of  captives  confined  together, 
w^hen  it  should  be  announced,  that  a  Redeemer 
had  arrived  with  a  large  ransom  to  deliver  some 
one  of  them  ?  How,  in  such  circumstances,  would 
alternate  hope  and  fear  agitate  every  bosom  !  But 
when  the  fortunate  captive  heard  his  own  name 
called,  who  can  describe  his  exultation  ?  The  good 
new^s  is  so  unexpected,  and  the  tidings  so  joyful, 
that  he  at  first,  can  scarcely  believe  the  report. 
But  when  he  sees  the  face  of  his  father  or  brother, 
and  sees  the  ransom  paid,  and  finds  himself  freed 
from  his  fetters,  his  heart  is  as  full  of  joy  as  it 
can  hold.  He  springs  forward  and  embraces 
his  kind  redeemer.  He  exults,  and  weeps,  and 
laughs — and  knows  not  how  to  give  expression  to 
his  feelings.     This  is  literally  what  is  meant  by 


302  'PRACTICAL     SERMONS. 

redemption.  Sometimes,  indeed,  the  word  is  used 
for  any  great  deliverance ;  but  primarily  and  pro- 
perly, it  means  to  buy  with  a  price.  And  so  the 
apostle  says  to  the  Christians  of  Corinth,  "  Ye  are 
bought  with  a  price." 

The  deliverance  of  sinners  from  death  by  the 
Lord  Jesus  Christ,  bears  therefore  a  striking  analo- 
gy to  the  redemption  of  captives.  Men  are  taken 
captive  by  the  devil.  They  are  bound  fast  in  the 
cords  of  iniquity.  They  cannot  liberate  themselves, 
nor  can  this  redemption  be  effected  by  any  one  but 
the  Son  of  God.  But,  though  the  analogy  is  strik- 
ing, yet  there  are  three  circumstances  in  the 
redemption  of  the  sinner,  which  distinguish  it  from 
that  which  takes  among  men. 

1 .  When  one  went  to  redeem  his  brother  or  friend, 
though  he  might  have  far  to  go,  and  many  difficul- 
ties to  encounter,  before  he  found  the  unhappy 
captive,  still  he  had  not  to  go  out  of  the  world  ; 
but  when  Christ,  as  our  elder  brother,  undertook 
the  ransom  of  his  people,  it  was  necessary  for  him 
to  descend  from  heaven  to  earth — from  the  throne 
of  majesty  to  a  stable  and  a  manger. 

2.  When  an  earthly  redeemer  set  off  in  search 
of  an  enslaved  son,  or  brother,  he  had  indeed  to 
obtain  and  take  with  him  a  ransom — and  it  might 
be  a  large  sum  which  was  requisite,  for  those  who 
now  held  the  captive  in  bondage,  would  raise  their 
demand  in  proportion  to  the  wealth  of  the  friends 
Still  the  price  consisted  of  silver  or  gold  or  precious 
stones,  or  some  valuable  earthly  commodity.  But 
when  the  Son  of  God  came  into  the  world  to 
redeem  lost  sinners,  he  must  lay  down  a  ransom  of 


PRACTICAL     SERMONS.  303 

a  very  different  nature.  Silver  and  gold  go  for 
nothing  in  this  transaction.  All  the  treasures  in 
the  bowels  of  the  earth  are  insufficient  to  redeem 
one  soul.  The  price  required  is  blood — and  no 
other  blood  will  answer,  but  that  of  the  Redeemer 
himself  Yes,  the  Son  of  God  must  assume  our 
nature,  that  he  might  have  blood  to  offer  as  a  ran- 
som. "  Lo,  I  come,  O  God,"  says  he,  "  to  do  thy 
will."  "  A  body  hast  thou  prepared  me."  Having 
been  "  made  of  a  woman,  and  made  under  the  law," 
he  bore  the  stroke  of  divine  justice  due  to  the 
sinner,  and  by  becoming  a  curse  for  him,  redeemed 
him  from  the  curse  of  the  law.  "  For,"  says  Peter, 
"  we  are  redeemed,  not  with  silver  or  gold,  but 
with  the  precious  blood  of  Christ,  as  of  a  lamb  with- 
out blemish  and  without  spot."  0  Christian ! 
behold  the  blood  flowing  from  the  heart  of  the 
Lamb  of  God.  This,  this  was  the  price  paid  for 
your  redemption. 

3.  This  redemption  is  distinguished  from  the 
transaction  so  called  among  men,  by  the  nature 
of  the  bondage  and  captivity  under  which  the 
sinner  was  confined.  He  was  first  under  a  just 
sentence  of  condemnation  from  the  law  of  God. 
Next,  he  was  held  bound  in  cords  of  iniquity, 
which  no  created  arm  could  loose.  And  lastly,  he 
was  lying  under  the  cruel  tyranny  of  Satan,  the 
worst  of  masters.  From  all  these  our  Redeemer 
came  "  to  save  his  people."  He  removed  the 
curse  of  the  law  by  bearing  it  in  his  ow^n  body  on 
the  tree.  He  saves  his  people  also  from  their  sins 
by  the  washing  of  regeneration  and  the  renewing 
of  the  Holy  Ghost,  and  he  dispossesses  Satan  by 


304  PRACTICAL     SERMONS. 

his  superior  power.  "  When  a  strong  man  armed 
keepeth  his  house,  his  goods  are  in  peace,  but 
when  a  stronger  than  he  cometh,  he  taketh  away 
his  armour  wherein  he  trusted  and  divideth  the 
spoils."  Christ  came  "  to  destroy  the  works  of  the 
devil."  Paul  was  sent  "  to  turn  the  heathen  from 
darkness  to  light,  and  from  the  power  of  Satan  to 
God ;"  and  Christians  are  "  translated  from  the 
power  of  darkness  to  the  kingdom  of  God's  dear 
Son." 

Now,  those  who  have  been  thus  redeemed  owe 
a  debt  of  gratitude  which,  without  exaggeration, 
may  be  said  to  be  infinite.  No  wonder  Paul 
judged  it  unnecessary  to  urge  other  motives.  If 
this  has  not  power  to  influence  us  to  glorify  God, 
no  others  can  possess  such  a  power.  Let  us,  then, 
cordially  and  cheerfully  spend  our  lives  in  glorify- 
ing God,  with  our  body  and  spirit  which  are  his. 


REFLECTIONS. 

1.  Let  us  reflect  penitently  on  our  culpable 
neglect  of  this  great  duty,  of  glorifying  God  with 
our  bodies  and  spirits  which  are  God's.  Though 
we  may  not  be  chargeable  with  a  total  neglect  of 
duty;  though  we  may  have  had  this  as  the  highest 
object  of  pursuit,  for  years  past ;  though  we  may 
be  conscious  that  we  have  desired  and  purposed  to 
make  every  other  pursuit  subordinate  to  this  chief 
end ;  yet,  upon  a  retrospect  of  his  past  life,  who  is  not 
constrained  to  confess  that  there  has  been  a  great 
failure  in  coming  up  to  the  requirements  of  God, 
all  of  which  are  most  reasonable  ?     And  not  only 


PRACTICAL     SERMONS.  305 

have  we  come  short  of  that  perfection  which  the 
law  demands,  but  we  have  not  reached  that  degree 
of  perfection  at  which  we  fondly  anticipated  that 
we  should  arrive.  Deep  humility  and  sincere 
repentance  are  the  feelings  which  should  possess 
our  minds  in  looking  back  on  the  past. 

2.  We  should  endeavour  to  obtain  a  lively  feel- 
ing of  our  obligations  to  the  Redeemer.  We 
should  often  remember,  that  we  are  redeemed 
captives,  bought  off  from  a  cruel  servitude,  from 
galling  chains ;  yea,  from  certain  death,  not  of  the 
body  only,  but  also  of  the  soul — a  death  of  never 
ending  misery.  And  let  us  endeavour  to  excite 
within  our  cold  hearts,  the  emotions  of  lively  grati- 
tude, by  contemplating  the  price  of  our  redemption; 
not  silver  or  gold,  or  any  mundane  treasures,  but 
the  precious  blood  of  the  Lamb  of  God  !  And  let 
us  meditate  not  only  on  the  gift,  but  on  the  motive 
which  prompted  it.  There  is  no  greater  mystery 
than  the  love  of  God  to  sinners.  In  this  love  there 
is  a  depth,  and  height,  and  length,  and  breadth, 
which  passeth  knowledge.  What  shall  we  render 
to  the  Lord  ?  What  can  we  render  for  such  a 
benefit?  The  best  return  we  can  make  is  to  give 
ourselves  away  to  our  Redeemer.  We  are  not  our 
own ;  he  hath  bought  us  with  a  price.  All  our  facul- 
ties of  mind  are  his,  and  should  be  consecrated  to  his 
service.  All  the  members  of  our  bodies  should  be 
employed,  as  "  instruments  of  righteousness."  All 
the  power  or  influence  which  we  may  possess  over 
others,  should  be  exerted  to  bring  them  to  join  us 
in  this  reasonable  and  exalted  work  of  glorifying 
God.     All  our  property  should  be  sacredly  devoted 

39 


306  PRACTICAL     SERMONS. 

to  the  service  of  the  Lord.  He  gave  it,  and  he  has 
a  right  to  it ;  yea,  he  has  bought  ourselves  with  an 
inestimable  price,  and  this  includes  all  that  we 
possess.  Let  those,  then,  that  have  wealth  consider 
themselves  as  the  stewards  of  God ;  and  let  them 
prove  faithful  in  dispensing  their  Lord's  goods, 
His  language  to  such  is,  "  Occupy  till  I  come." 

3.  Let  us  esteem  it  a  great  privilege  to  be  the 
redeemed  servants  of  the  Lord.  It  is  the  highest 
honour  which  we  can  enjoy ;  and  he  never  requires 
his  servants  to  be  losers  by  their  sacrifices,  labours, 
and  privations  for  his  sake.  Our  highest  happiness 
also  is  inseparably  connected  with  the  performance 
of  this  duty.  All  who  forsake  God,  forsake  the 
fountain  of  living  waters ;  but  they  who  glorify  him, 
shall  enjoy  him  for  ever.  All  the  inhabitants  of 
heaven  glorify  God  with  all  their  powers ;  and  in 
glorifying  him,  they  find  complete  blessedness. 
Their  felicity  is  sweetly  conjoined  with  their  duty. 
If  they  should  cease  to  glorify  God,  they  would 
instantly  cease  to  be  happy.  The  servants  of  God 
here  below,  are  only  truly  happy,  while  they  are 
found  glorifying  their  Father  in  heaven.  The 
more  we  lose  sight  of  self  the  better.  The  more 
we  are  absorbed  in  the  desire  to  glorify  our 
Redeemer,  the  more  is  our  true  happiness  promoted. 

Finally,  let  us  remember  that  the  time  which 
remains  to  many  of  us,  I  may  say,  all  of  us,  is  short. 
We  cannot  return  to  live  our  lives  over  again,  to 
finish  the  work  which  we  may  now  neglect.  If  we 
are  convinced  that  we  have  not  improved  the  time 
gone  by,  as  we  ought  to  have  done,  the  only  way 
by  which  we  can  redeem  lost  time  is  by  making 


PRACTICAL     SERMONS.  307 

the  best  possible  use  of  what  remains.  Be  up  and 
doing — the  night  comes  on  apace — the  day  is  far 
spent.  The  Master  will  soon  require  of  us  an 
account  of  our  stewardship.  Every  day  we  should 
act  under  the  deep  impression  of  the  account  which 
we  must  give  to  Christ  when  we  stand  before  his 
tribunal.  Let  every  one  endeavour  so  to  im- 
prove the  talents  committed  to  him,  as  to  be 
privileged  to  hear  the  welcome  laudatory,  "  Well 
done  good  and  faithful  servant,  enter  into  the  joy 
of  thy  Lord." 


SERMON    XXII. 


THE    WAY    IN   WHICH    GOD    LEADS    HIS    PEOPLE. 


And  I  will  bring  the  blind  by  a  way  that  they  knew  not ;  I  will  lead 
them  in  paths  that  they  have  not  known :  I  will  make  darkness 
light  before  them,  and  crooked  things  straight.  These  things  will 
I  do  unto  them,  and  not  forsake  them. — Isaiah  xlii.  16. 


The  person  who  speaks,  in  this  place,  is  Jehovah, 
whom  the  prophet  describes  in  strains  of  true 
sublimity.  "  Thus  saith  God  the  Lord,  he  that 
created  the  heavens,  and  stretched  them  out :  he 
that  spread  forth  the  earth,  and  that  which  came 
out  of  it:  he  that  giveth  breath  unto  the  people 
upon  it,  and  spirit  to  them  that  walk  therein.  I  am 
Jehovah,  that  is  my  name,  and  my  glory  will  I  not 
give  to  another,  nor  my  praise  to  graven  images." 

In  the  whole  of  the  former  part  of  this  chapter, 
the  character  of  the  Messiah  and  his  rich  endow- 
ments are  described  and  predicted.  And  in  the 
words  of  our  text,  Jehovah  speaks  of  his  chosen 
people,  whom  he  hath  determined  to  bring  to 
Mount  Zion,  where  the  throne  and  kingdom  of 
Messiah  is  established  for  ever.  "  And  I  will  bring 
308 


PRACTICAL     SERMONS.  309 

the  blind,"  &c.  They  are  called  "  blind,"  because 
in  their  state  of  alienation,  they  know  nothing 
spiritually  of  the  true  God,  nor  of  the  way  of  return 
to  Mount  Zion.  Their  condition  is  often  repre- 
sented by  that  of  Israel  in  captivity,  in  a  foreign 
land,  who  are  entirely  ignorant  of  the  way  in  which 
they  can  be  released,  or  of  the  pathway  by  which 
they  may  return  to  Mount  Zion.  Spiritual  blind- 
ness hangs  heavy  on  the  eyes  of  all  the  true  Israel, 
in  their  natural  state.  They  are  "  darkness" — they 
are  "  children  of  wrath  even  as  others." 

But  Jehovah  promises  to  lead  his  blind  people 
in  the  right  way  to  Zion. 

Jerusalem  and  Zion  were  the  established  types 
of  the  true  spiritual  church  of  God ;  and  the  way 
along  which  they  were  conducted,  in  their  return 
from  Babylon,  or  any  foreign  land  of  captivity,  will 
represent  the  way  of  salvation.  Of  this  way,  God's 
own  chosen  people  are  entirely  ignorant,  until  they 
are  led  into  it  by  the  teaching  of  the  word  and 
Spirit  of  the  Lord ;  and  they  are  not  merely  ignor- 
ant of  this  way,  but  have  taken  up  exceedingly 
erroneous  conceptions  of  it.  The  people  of  God, 
in  their  unregenerate  state,  are  involved  in  the 
same  darkness  which  enshrouds  the  minds  of 
others ;  and  when  effectually  called,  are  often  found 
■wandering  in  devious  paths,  at  the  remotest  dis- 
tance from  the  right  way. 

But  in  Scripture,  "darkness"  is  not  only  the 
emblem  of  ignorance  and  error,  but  of  misery  also. 
The  place  of  future  misery,  is  always  represented 
as  a  place  of  extreme  darkness ;  and  the  same  figure 
is  often  employed  to  set  forth  the  miseries  of  this 


310  PRACTICAL     SERMONS. 

mortal  life ;  and,  truly,  man  in  his  natural  state,  is 
subject  to  all  that  this  expressive  emblem  imports. 
He  feels  a  thousand  things  which  he  can  neither 
remove  nor  mitigate  :  and  the  burden  of  his  misery 
increases  with  his  years.  Often,  too,  such  reflec- 
tions and  apprehensions  enter  his  mind,  as  convince 
him  that  the  thousandth  part  of  the  woe  to  which 
he  is  heir,  is  not  yet  felt.  He  dreads  the  arrival  of 
that  day  w^hich  will  fully  make  known  to  him  how 
miserable  he  is.  Against  these  approaching  and 
accumulating  evils,  he  is  acquainted  with  no  better 
refuge  than  to  shut  his  eyes  and  refuse  to  look  the 
danger  in  the  face ;  as  some  gilly  birds  are  said  to 
do  when  closely  pursued. 

By  the  illumination  of  the  Holy  Spirit,  however, 
this  darkness  is  turned  into  light.  The  sun  of 
righteousness  arises  upon  the  long  benighted  soul; 
and  the  eye  which  never  saw  before,  is  opened  to 
look  upon  "  a  new  heaven  and  a  new  earth."  The 
darkness  disappears,  and  the  dawn  of  a  heavenly 
day  is  experienced.  "  If  any  man  be  in  Christ,  he 
is  a  new  creature ;  old  things  are  passed  away, 
behold,  all  things  are  become  new." 

But  Jehovah  not  only  promises  to  make  dark- 
ness light  before  them,  but  "  crooked  things 
straight."  The  ways  of  iniquity  are  called 
'*  crooked,"  because  they  are  deviations  from  the 
perfect  rule  of  God's  law,  which  is  represented  by 
a  straight  line ;  and  they  may  be  so  called,  because 
of  their  inconstancy  and  inconsistency.  The  sinner 
first  pursues  one  forbidden  object,  then  another. 
Continual  change  seems  to  be  the  common  lot  of 
transgressors.       In    childhood,    youth,    manhood, 


PRACTICAL     SERMONS.  311 

old  age,  different  objects  are  pursued.  There  is  a 
perpetual  turning  from  one  pursuit  to  another;  yet 
every  path  in  which  he  goes  is  "  crooked."  His 
ways  are  also  inconsistent.  There  is  no  harmony 
in  sin.  One  strong  passion  impels  the  sinner  in 
one  direction ;  then  another  urges  him  in  a  different 
course ;  and  sometimes  the  one,  and  sometimes  the 
other,  gaining  a  governing  influence  over  the  man, 
his  ways  are  rendered  "  crooked."  As  a  ship, 
without  rudder  or  compass,  driven  by  fierce  winds, 
pursues  no  steady  course ;  so  sinners  are  driven  by 
every  gale,  and  pursue  every  course  but  the  right 
one.  But  from  these  crooked  paths  the  sheep  of 
Christ  shall  be  reclaimed,  and  shall  "  make  straight 
paths  to  their  feet."  They  are  made  to  hear  the 
Shepherd's  voice  and  follow  him,  and  shall  wander 
no  more ;  but  be  led  in  the  highway,  which  will 
conduct  them  through  green  pastures,  and  by 
pleasant  streams  to  Mount  Zion,  where,  collected 
in  the  peaceful  fold,  they  "  shall  go  no  more  out." 
Finally,  Jehovah  promises  that  he  "  will  not  for- 
sake them."  This  last  promise  is  essential  to  their 
comfort;  for  if  the  Great  Shepherd  should  only 
bring  the  wandering  sheep  into  the  right  way,  and 
then  forsake  them,  soon  would  they  be  found  fatally 
straying,  and  would  inevitably  be  lost;  or,  after 
leading  them  along  the  right  way  for  years,  if  he, 
at  the  last  stage  of  their  pilgrimage,  should  leave 
his  redeemed  saints  to  themselves,  the  consequence 
would  be,  that  not  one  of  them  would  be  able  to 
reach  the  heavenly  Jerusalem.  So  true  is  that  say- 
ing of  Jesus,  "  without  me  ye  can  do  nothing." 
But  our   covenant-keeping   Jehovah   pledges   his 


312  PRACTICAL     SERMONS. 

truth,  and  faithfulness,  to  his  people.  He  say%, 
"  These  things  will  I  do  unto  them,  and  not  for- 
sake THEM."  Let  this  sweet  promise  be  as  a 
cordial  to  our  desponding  hearts.  It  is  a  promise 
often  repeated,  as  being  much  needed,  for  the  com- 
fort of  God's  people.  He  solemnly  declares,  "  I 
will  never  leave  thee  nor  forsake  thee  :"  but  lest  our 
timidity  and  unbelief  should  suggest  that  there  is 
still  no  security,  because  we  may  forsake  God 
after  all  our  experience  of  his  love.  To  render  assur- 
ance doubly  sure,  he  says,  "  I  will  not  turn  away 
from  them  to  do  them  good  ;  but  I  will  put  my  fear 
into  their  hearts,  that  they  shall  not  depart  from  me." 

Having  given  a  general  exposition  of  the  text,  our 
object  will  now  be  to  show,  that  from  the  beginning 
to  the  end  of  their  pilgrimage,  God  leads  his  people 
in  a  way,  w^hich  previous  to  experience  they 
know  not. 

This  truth  shall  be  illustrated  by  the  induction 
of  a  number  of  particulars,  connected  with  the 
leadings  of  the  Spirit  and  providence  of  God. 

All  the  acts  and  operations  of  the  Almighty,  in 
the  world  of  nature,  as  well  as  grace,  are  inscruta- 
ble. "  There  is  none  by  searching  can  find  out 
God."  "  The  wind  bloweth  where  it  listeth,  and 
thou  hearest  the  sound  thereof,  but  canst  not  tell 
whence  it  cometh,  or  whither  it  goeth ;  so  is  every 
one  that  is  born  of  the  Spirit." 

But  to  speak  of  the  mysteriousness  of  these 
divine  operations  in  nature,  providence  or  grace,  is 
not  the  object  now  in  view.  The  nature  of  the 
Christian's  experience  is  the  subject  w4iich  will  be 
brought  under  consideration. 


PRACTICAL     SERMONS.  313 

1.  The  true  nature  of  conviction  of  sin,  is  a  thing 
of  which  the  called  of  God  have  no  distinct 
knowledge,  prior  to  experience. 

There  is,  no  doubt,  a  great  diversity  in  the  exer- 
cises and  circumstances  of  souls  under  conviction. 
Some  are  agitated  with  awful  terror,  while  others 
are  gently  led  to  a  view  of  the  aberrations  of  their 
hearts  and  lives  from  the  law  of  God ;  but  in  all 
that  is  essential  to  conviction,  there  is  a  precise 
similarity  in  the  experience  of  all  Christians.  The 
end  attained  in  every  case  is  the  same,  though  the 
steps,  by  which  it  is  arrived  at,  may  be  exceedingly 
different. 

Every  man  who  is  brought  under  the  convictions 
of  the  Spirit — for  all  true  conviction  is  his  work — 
is  made  serious,  and  brought  to  a  solemn  considera- 
tion of  his  ways.  Serious  consideration,  therefore, 
may  be  said,  always  to  be  the  first  step  in  a  reli- 
gious life.  The  multitude  are  destroyed  for  want 
of  this.  They  cannot  be  persuaded  to  lay  aside 
their  frivolity,  and  their  worldly  cares;  nor  to  con- 
sider what  they  are,  and  whither  they  are  going. 
But  the  first  touch  of  divine  influence  on  the  mind, 
renders  the  hitherto  careless  soul  deeply  serious. 
An  awakened  attention  to  divine  things  is  experi- 
enced. The  man  begins  to  hear  with  other  ears, 
to  see  with  other  eyes,  and  to  entertain  other 
thoughts  and  feelings,  than  he  was  wont  to  do. 
The  past,  the  present,  and  the  future,  engage  his 
attention.  He  asks  himself,  "  What  am  I  ?  whither 
am  I  tending  ?  What  have  I  been  doing  all  my 
life?  and  what  are  my  prospects  bevond  the 
grave  ?"     Though  accustomed  to  hear  the  word  all 

40 


314  PRACTICAL     SERMONS. 

his  life,  it  now  appears  like  a  new  thing — like  a 
message  from  God  to  himself;  and  he  can  hardly 
be  persuaded  that  the  preacher  has  not  undergone 
a  great  change ;  or  has  not  learned  to  preach  new 
doctrines ;  for  the  truths  which  now  rivet  his  atten- 
tion, he  never  understood ;  nor  did  they  before 
make  any  but  a  momentary  impression  on  his 
mind.  The  awakened  soul  is  often  ready  to  ex- 
claim, "  Surely  I  never  heard  these  awfully  solemn, 
and  highly  interesting  truths  before,  or  I  should 
have  been  affected  by  them."  Not  only  the  word 
preached,  but  read,  appears  new.  He  takes  down 
from  the  shelf  the  long  neglected  Bible,  which  was 
kept  in  the  house  more  for  the  sake  of  decency, 
than  for  use ;  and  shaking  off  the  dust  of  years,  he 
opens  the  sacred  volume ;  and  whilst  he  reads,  he 
holds  up  a  faithful  mirror,  which  exhibits  to  him 
his  own  moral  features.  Here  he  sees  the  evil  of 
his  past  life  reflected  in  a  clear,  strong  light,  upon 
his  conscience.  Sometimes  the  truth  is  so  pungent, 
and  penetrates  the  mind  with  so  much  pain,  that 
he  is  tempted  to  lay  aside  the  book.  The  more 
the  awakened  sinner  reads,  meditates,  and  hears 
of  the  truth,  the  more  uneasy  he  becomes,  and  the 
more  dangerous  does  his  condition  appear  to  be. 
At  first,  gross  sins,  or  palpable  neglects  of  duty, 
engage  his  attention,  and  affect  his  conscience ;  and 
these  defects  he  attempts  to  reform ;  but  he  soon  is 
made  to  see,  that  not  merely  a  few,  but  all  his 
actions  have  been  "  evil,  and  only  evi],  and  that 
continually,  from  his  youth  up."  As  the  light  of 
conviction  increases,  he  becomes  conscious  that  the 
fountain  from  which  these  streams  issue,  is  within 


PRACTICAL     SERMONS.  315 

him,  and  is  entirely  polluted — that  "the  heart  is 
deceitful  above  all  things  and  desperately  wicked" 
— and  is  continually  sending  forth  streams  of  wicked 
thoughts  and  desires.  To  reform  the  life,  where 
habits  of  iniquity  have  become  inveterate,  is  no 
easy  task ;  but  who  can  regulate  the  thoughts, 
desires,  and  volitions?  Who  can  command  the 
affections  to  fix  with  due  intensity  on  their 
proper  objects  ?  Who  is  found  able  to  purify  the 
inner  man,  and  restrain  all  wanderings  of  thought 
and  desire  ?  Alas  !  boasted  ability  turns  out  to  be 
a  mere  illusion  of  an  unenlightened  mind  ;  and  yet 
the  sinner  under  conviction  excuses  not  himself 
on  account  of  his  inability.  He  is  deeply  conscious 
that  it  is  his  own  fault.  It  is  the  very  core  of  his 
iniquity.  He  feels  most  sensibly  that  he  ought  to 
love  God,  but  his  wicked  heart  refuses.  He  is 
convinced  that  it  is  his  duty  to  come  believingly 
and  penitently  to  Christ  for  grace  and  salvation, 
but  his  obstinate  will  is  reluctant;  and  his  heart 
remains  callous  and  ungrateful  under  all  the  repre- 
sentations of  God's  wonderful  love,  and  Christ's 
tender  compassion,  which  induced  him  to  endure 
the  cross  and  despise  the  shame.  This  conviction 
of  deep-rooted  depravity  and  helplessness,  is  a  state 
of  mind  the  most  distressing  that  can  well  be  con- 
ceived. The  convinced  sinner  feels  as  if  he  could 
take  vengeance  on  himself,  for  having  acted  so 
shamefully,  so  foolishly,  so  wickedly.  He  groans 
under  the  burden  of  his  iniquity,  like  a  slave  under 
hard  bondage,  and  under  the  lash  of  a  severe  task- 
master. But  the  sinner  thus  convinced,  'does  not 
feel  tenderly;  nor  is  he  sensible  of  pungent  pain. 


316  PRACTICAL     SERMONS. 

This  want  of  tender  feelings,  and  sensible  heart- 
breaking, is  the  very  thing  which  gives  him  mosi 
distress.  Such  an  one  will  often  be  heard  to 
exclaim,  '  I  have  no  conviction  of  sin — no  convic- 
tion bearing  any  proportion  to  my  enormous  trans- 
gressions— I  am  quite  stupid  and  insensible — Sure- 
ly, there  never  was  lodged  in  any  human  breast,  a 
heart  so  impenetrably  hard.  Nothing  moves  or 
softens  it  in  the  least.  It  remains  equally  unaffect- 
ed with  the  joys  of  paradise,  and  the  pains  of  hell ; 
even  the  bitter  agonies  of  Christ  in  the  garden,  and 
on  the  cross,  produce  no  tender  relentings.'  An- 
other unexpected  conviction  which  is  commonly 
experienced,  is,  that  the  person  is  growing  worse 
instead  of  better.  Some  have  strenuously  main- 
tained that  this  is  the  truth  of  the  fact;  concerning 
which  we  will  not  now  dispute :  that  which  is 
asserted  is,  that  to  the  apprehension  of  the  con- 
vinced sinner,  it  seems  to  be  a  truth,  that  he  is 
growing  worse  and  worse ;  but  this  can  be  account- 
ed for  from  the  increase  of  lig'ht.  Just  as  a  man 
placed  in  a  dark  and  loathsome  dungeon,  if  he 
should  have  the  light  let  in  gradually,  would  see 
the  filth  increasing  on  every  side ;  so  the  heart 
when  the  covering  which  conceals  its  turpitude  is 
withdrawn,  appears  to  become  more  and  more  vile 
and  abominable. 

Now,  we  say  to  one  under  these  convictions,  if 
you  feel  nothing  as  you  say,  why  do  you  yet  com- 
plain ?  What  mean  these  deep  fetched  sighs,  and 
these  abundant  tears  ?  Why  are  you  not  contented 
and  at  ease,  as  the  multitude  are,  and  as  you 
once  were  ?     To  such  questions  and  expostulations, 


PRACTICAL     SERMONS.  317 

lie  would  reply,  '  I  am  distressed  because  I  feel  so 
little  distress — I  am  grieved,  because  I  cannot  feel 
grief  My  most  earnest  desire  is,  to  fall  under 
deep  conviction  of  sin.  O,  if  I  could  feel  my 
heart  sensibly  pained,  and  tenderly  affected,  I 
should  be  in  a  comfortable  state  compared  with  that 
which  I  experience.'  Now  this  is  real  conviction; 
and  it  is  one  of  those  paths  into  which  the  blind 
are  led,  of  which  they  knew  nothing  prior  to  expe- 
rience. Before  this,  indeed,  they  may  have  formed 
a  conception  of  the  feelings  of  a  convinced  sinner. 
They  imagined  that  by  some  flash,  like  lightning 
— by  some  awful  stroke,  by  which  their  souls 
should  be  stunned,  as  by  a  thunder-bolt,  and 
shaken  to  the  very  centre,  and  melted  as  the  ice  by 
the  rapid  heat,  conviction  of  sin  would  be  effected. 
Very  commonly  the  awakened  person  strives  to 
produce  conviction  of  the  kind  conceived,  by  bring- 
ing up  to  view  the  most  frightful  images,  by  read- 
ing the  most  awful  and  affecting  descriptions  of 
death,  judgment,  and  hell ;  and  frequents  that 
preaching  which  denounces  with  the  most  awful 
severity  the  wrath  of  the  Almighty;  still  hoping 
and  praying  to  be  overwhelmed  with  such  feelings 
as  have  been  described.  But  if  the  convinced 
sinner  could  realize  all  the  feelings  of  which  he 
has  conceived,  and  for  which  he  longs  and  prays, 
the  end  of  conviction  would  not  be  at  all  answered; 
for  the  end  of  conviction  is  to  lead  the  sinner  out 
of  himself;  to  destroy  all  self-confidence  and  self- 
complacency  ;  to  show  him  how  evil  and  how  help- 
less is  his  condition.  But  if  he  could  experience 
such  feelings  as  he  wishes,  he  would  think  well  of 


318  PRACTICAL     SERMONS. 

himself,  as  being  in  the  frame  in  which  he  ought 
to  be.  The  views  and  feelings  produced  by  the 
conviction  of  the  Spirit,  lead  the  soul  to  despair 
— to  despair  of  ever  saving  itself.  Thus  self-right- 
eousness, which  is  so  deeply  inherent  in  every 
man,  is  cut  up  by  the  root.  "  I  through  the  law, 
am  dead  to  the  law,"  says  Paul,  "  that  I  might  live 
unto  God."  Again,  "I  was  alive  without  the  law 
once,  but  when  the  commandment  came,  sin 
revived,  and  I  died."  Thus,  "  the  law  is  a  school- 
master to  bring  us  unto  Christ."  It  is  an  unex- 
pected thing,  of  which  the  blind  could  form  no 
practical  conception,  that  the  nearer  the  sinner 
approaches  towards  deliverance,  the  further  he 
recedes  from  hope  and  comfort,  in  his  own  appre- 
hension. That  is  found  true,  therefore,  in  spiritual 
things,  which  has  been  remarked  in  natural  things ; 
that  the  darkest  hour  is  that  which  immediately 
precedes  the  dawning  of  the  day.  When  the  con- 
vinced sinner  is  brought  to  the  point  of  fully  con- 
demning himself,  acknowledging  that  the  sentence 
which  dooms  him  to  misery  is  perfectly  just,  then 
is  the  time  of  God's  mercy;  so  that,  in  the  moment 
when  it  expected  nothing  but  death,  salvation  is 
found.  Thus  the  richness  and  freeness  of  the 
grace  of  the  gospel  are  magnified,  and  the  saved 
sinner  is  prepared  to  give  all  the  glory  to  God,  and 
ever  afterwards  to  confess  that  he  deserved  nothing 
but  to  be  cast  off  for  ever. 

2.  Conversion,  also,  turns  out,  in  experience,  to 
be  a  very  different  thing  from  what  was  anticipated. 
Awakened  sinners,  having  heard  of  persons  being 
translated  from  darkness  "  to  the  marvellous  light 


PRACTICAL     SERMONS.  319 

of  the  gospel;"  and  having,  perhaps,  heard  or  read 
of  some  remarkable  conversions,  expect  to  be 
brought  through  the  new  birth  in  a  way  perfectly 
similar  to  these  extraordinary  cases,  which,  how- 
ever, are  very  imperfectly  understood.  They, 
therefore,  endeavour  to  place  themselves  in  the 
same  circumstances  as  those  in  which  others  were 
when  they  found  peace  with  God ;  and  they  con- 
tinue to  look  and  wait  for  some  sudden  and  almost 
miraculous  change ;  and  they  often  endeavour,  be- 
forehand, to  imagine  what  their  views  and  exercises 
will  be  when  their  conversion  shall  take  place. 
These  expectations  are  never  realized,  and  are 
always  erroneous ;  for  when  this  blessed  change 
actually  occurs,  the  light  is  commonly  like  that  of 
the  dawn ;  obscure  at  first,  but  shining  more  and 
more  to  the  perfect  day ;  and  instead  of  the  views 
being  miraculous  or  strange,  they  appear  to  arise  in 
the  mind  like  other  thoughts  and  feelings.  The 
only  marked  difference  is,  not  in  the  manner  of  the 
views,  but  in  the  spiritual  beauty  and  glory  of  the 
objects  contemplated.  Instead  of  a  sudden  and 
violent  agitation,  there  is  a  sweet  exercise  of  the 
mind  in  directing  its  thoughts  to  Christ,  and  to  the 
glorious  perfections  of  God,  as  exhibited  in  his 
works  and  in  his  word.  The  soul  reposes  with 
delightful  complacency  on  the  truths  to  which  its 
attention  happens  to  turn ;  and  besides  the  light 
afforded  by  the  Spirit  shining  on  the  word,  there  is 
often  a  suggestion  of  precious  Scripture  promises, 
or  other  evangelical  truths,  suited  to  the  condition 
and  wants  of  the  new  born  soul.  These  sometimes 
come   dropping    into   the    mind,    successively,  as 


320  PRACTICAL     SERMONS. 

precious  morsels  on  which  it  feeds.  As  the  recent- 
ly born  infant  instinctively  thirsts  for  the  nutriment 
which  the  mother's  milk  supplies ;  so  new  born 
souls  as  naturally  thirst  for  "  the  sincere,  (or  pure) 
milk  of  the  word,  that  they  may  grow  thereby." 

One  circumstance,  which  will  appear  strange  to 
those  who  have  not  learned  it  by  experience,  is, 
that  in  the  first  exercises  of  the  new  convert,  there 
is  frequently  no  thought  or  question,  whether  these 
are  the  genuine  exercises  of  one  born  of  God. 
There  is  no  room,  at  present,  for  such  reflex  acts ; 
the  mind  is  completely  occupied  with  the  objects 
of  its  contemplation;  and  often,  when  these  views 
are  clear,  forgets  itself,  and  is  absorbed  in  behold- 
ing the  glory  of  God  in  the  Mediator,  or  the' 
wonders  of  redemption  as  set  forth  in  the  gospel,  or 
the  beauty  of  holiness,  as  manifested  both  in  the 
law  and  the  gospel.  Thus  often  Christ  is  received, 
true  faith  is  exercised,  the  heart  is  humbled  in 
penitence,  and  exercises  sincere  love  to  God,  with- 
out knowing  or  even  asking  what  the  nature  of 
these  exercises  may  be ;  and  these  views  and  exer- 
cises come  on  so  gradually,  in  many  cases,  that  their 
origin  cannot  be  traced.  So  far  is  it,  then,  from 
being  true,  that  every  regenerated  man  knows  the 
precise  time  of  his  renovation,  that  it  is  a  thing 
exceedingly  difficult  to  be  ascertained.  It  is  not 
difficult  to  know,  that  on  such  a  day  our  minds 
were  thus  and  thus  exercised ;  but  whether  those 
were  the  exercises  of  genuine  piety,  is  quite  an- 
other question  ;  or  whether,  if  they  were,  they  were 
the  first  of  this  kind,  is  still  a  different  question. 
Some  who  speak  confidently  of  the  day  and  the 


PRACTICAL     SEUMONS.  321 

hour  of  their  conversion,  never  were  truly  converted, 
hut  were  imposed  on  by  a  mere  counterfeit.  Others 
who  have  the  same  confidence  of  knowing  the 
precise  time  of  their  conversion,  though  true 
Christians,  are  mistaken  as  to  this  matter.  They 
were  enabled  obscurely  to  view  the  truth,  and 
feebly  to  believe,  long  before  the  period  at  which 
they  date  their  conversion.  Some  attain  a  full 
assurance  of  hope,  who  do  not  pretend  to  know- 
when  their  spiritual  life  commenced.  All  they 
can  say  is,  with  the  blind  man  in  the  gospel,  ''  One 
thing  I  know,  that  whereas  I  was  blind,  now  I 
see."  As  in  the  dawning  of  the  natural  day,  we 
often  can  know  assuredly  that  the  day  has  com- 
menced, because  the  objects  around  us  are  dis- 
tinctly visible,  when  we  could  not  tell  the  precise 
moment  when  the  day  dawned.  Sincere  souls, 
which  have  the  scriptural  evidences  of  piety,  need 
not  be  distressed  because  of  their  ignorance  of  the 
day  and  hour  of  their  vivification.  But  let  not 
those  who  have  never  experienced  any  change, 
take  comfort  from  this,  as  though  it  were  possible 
that  they  also  may  have  experienced  regeneration, 
while  they  knew  nothing  about  it.  In  regard  to 
such  we  may  truly  say,  you  cannot  be  converted 
without  knowing  something  about  it ;  you  cannot 
be  the  subjects  of  a  series  of  new  views  and  feel- 
ings, without  being  conscious  of  these  spiritual 
exercises. 

The  soul,  under  the  leadings  of  the  Spirit,  is 
often  brought  near  to  Christ,  when  it  apprehended 
he  w^as  far  off.  Their  first  intercourse  with  the 
Redeemer,  is  like  that  of  the  two  disciples  on  the 

41 


322  PRACTICAL     SERMONS. 

way  to  Emmaus.  Their  eyes  are,  as  it  were, 
holden,  that  they  do  not  know,  in  very  deed,  that 
the  person  with  whom  they  are  conversing  is 
Christ;  but  afterwards,  like  those  disciples,  they 
can  say,  "Did  not  our  hearts  burn  within  us,  while 
he  opened  to  us  the  Scriptures,  and  while  he  com- 
muned with  lis  by  the  way?"  In  such  a  confer- 
ence, under  such  a  sermon,  while  meditating  on 
such  a  passage  of  Scripture,  did  we  not  feel  our 
minds  to  be  elevated,  warmed,  enlightened  ?  What 
could  this  be  but  the  risen  Saviour  whispering  his 
love  into  our  hearts  ?  When  he  thus  comes  near 
and  we  are  not  aware  of  his  being  present,  he  will 
not  keep  the  veil  long  before  our  eyes,  which  con- 
ceals his  true  features.  He  will  come  nearer  still ; 
and  in  "  the  breaking  of  bread,"  or  in  some  other 
divine  ordinance,  he  will  stand  revealed  before  our 
eyes,  and  we  shall  recognize  him  as  our  friend 
and  our  beloved  ;  and  if  it  should  be  but  a  glimpse 
which  he  affords  us,  before  he  vanishes  from  our 
wistful  sight,  yet  even  this  transient  view  will  be 
sufiicient  to  convince  us,  that  "  He  is  altogether 
lovely,  the  chief  among  ten  thousand." 

3.  God  leads  his  once  blind  but  chosen  people  in 
the  way  which  they  know  not,  as  it  relates  to  the 
means  and  progress  of  their  sanctification.  All  the 
children  of  God  are  inspired  with  an  ardent  love 
of  holiness ;  and  they  are  much  delighted  with  the 
thought  of  having  the  power  of  sin  destroyed ;  and 
it  is  often  the  burden  of  their  prayer,  that  the  very 
principles  of  iniquity  within  them  may  be  eradi- 
cated ;  but  little  do  they  know  or  consider  how  this 
is  to  be  effected.     They  have  no  idea  how  slow  and 


PRACTICAL     SERMONS.  323 

painful  will  be  the  process  of  mortifying  the  old 
man  with  his  deeds  which  are  corrupt.  Upon  their 
first  conversion,  they  were  often  filled  with  comfort, 
rejoiced  in  hope,  and  found  sweet  satisfaction  in 
attendance  on  divine  ordinances :  and  they  enter- 
tained the  fond  hope  that  it  would  always  be  thus, 
or  better.  They  were  like  little  children,  dandled 
on  the  parent's  knee,  and  not  exposed  to  hardship 
or  required  to  labour ;  but  soon  the  scene  changes. 
Darkness  hangs  over  them;  difficulties  perplex; 
conflicts  discourage  them.  Inbred  corruption  be- 
gins to  stir  sensibly,  and  evils  appear  which  were 
not  believed  to  exist.  The  power  of  temptation  is 
felt ;  and  the  Christian  finds  it  to  be  literally  true, 
that  he  is  engaged  in  a  warfare.  Pride  rises  and 
attempts  to  regain  its  former  mastery;  passion 
swells  and  becomes  impetuous ;  the  baits  which  the 
world  presents  to  avarice,  ambition,  and  the  love 
of  ease  and  pleasure,  are  found  to  be  far  more 
fascinating  than  was  expected.  The  pleasures  of 
religion  too  have  subsided,  and  the  lively  relish  for 
the  service  of  God  is  abated.  Prayer,  meditation, 
and  self-examination,  once  so  delightful,  now  too 
often  are  a  burden,  and  are,  therefore,  frequently- 
neglected,  or  hastily  and  carelessly  performed.  A 
distressing  reluctance  to  spiritual  duties  is  expe- 
rienced ;  and  all  the  pleasures  of  religion  have 
vanished.  Now  the  Christian  may  be  compared 
to  a  weaned  child,  from  which  the  mother  turns 
herself  away,  and  refuses  it  its  wonted  refreshment; 
or  perhaps  is  better  represented  by  the  child  sent 
off  from  his  father's  roof,  to  shift  for  himself,  in  a 
wide  and  unfriendly  world.     To  increase  his  afflic- 


324  PRACTICAL     SERMONS. 

tion,  external  troubles  often  combine  with  those 
which  are  inward  and  spiritual.  Malignant  ene- 
mies rise  up  to  annoy  and  persecute ;  friends  die, 
or  become  unkind ;  ministers,  on  whom  perhaps 
too  much  dependence  was  placed,  are  removed ; 
zealous  professors  turn  back  to  the  world ;  religion 
is  wounded  in  the  house  of  her  friends ;  truth  lies 
bleeding  in  the  streets;  family  comforts  decay;  and 
poverty  and  debt  succeed  to  affluence  and  comfort ; 
and  to  crown  all,  Satan  comes  forth  with  a  frightful 
roar,  and  endeavours  to  worry  whom  he  knows  he 
cannot  devour.  Now,  indeed,  the  feeble,  timid 
soul  is  pressed  beyond  expression.  It  groans 
"being  burdened;"  almost  wishes  for  death;  not 
because  conscious  of  preparation  for  a  better  w^orld, 
but  as  a  release  from  trouble.  Sometimes,  under 
these  afflictions,  especially  when  bodily  health  is 
impaired,  or  g,  good  name  blasted  by  the  tongue 
of  calumny,  the  soul  grows  pettish  and  impatient ; 
and  the  feelings,  if  expressed  in  words,  w^ould  be 
something  like  this,  "Why  am  I  thus?  Why  am 
I  left  to  buffet  the  storm  without  help  or  refuge? 
Wliy  am  I  abandoned  of  God,  and  made  a  reproach 
to  my  enemies,  who  daily  say,  scoffingly,  '  Where 
is  now  your  God,  in  whom  you  trusted  ?  There  is 
no  help  for  him  in  God.'  "  Or  more  commonly, 
the  afflicted  and  heavy-laden  soul,  sinks  into  de- 
spondency, and  concludes  that  it  never  has  been  in 
the  right  way ;  that  surely,  if  it  was  one  of  God's 
dear  children,  it  would  never  be  thus  forsaken  and 
left  to  sink  in  the  horrible  pit  and  miry  clay. 
"  Surely,"  it  exclaims,  "  this  cannot  be  the  way  in 
which  Jehovah  leads  his  own  dear  children,  whom 


PRACTICAL     SERMONS.  325 

he  hath  redeemed."  Were  it  not  that  now  and 
then  there  is  "  a  little  reviving"  in  the  midst  of 
these  years  of  affliction ;  unless,  after  long  intervals 
of  thick  darkness,  some  rays  of  cheerful  light  gilded 
the  dark  scene,  and  some  drops  of  refreshment  fell 
into  the  cnp  of  sorrow,  the  soul  would  be  over- 
whelmed with  a  burden  which  human  strength  is 
unable  to  bear. 

But  how  is  this  the  way  of  sanctification  ?  It 
looks  more  like  the  path  of  declension  and  apostasy. 
But  remember,  that  before  we  can  ascend  we  must 
descend ;  before  we  can  be  filled  with  the  divine 
fulness,  we  must  be  emptied  of  self  and  sin,  To 
bring  us  to  feel  our  weakness  and  entire  depend- 
ence, we  must  be  left  to  try  our  own  strength ;  and 
to  convince  us  of  the  evil  of  sin,  we  must,  for  a 
season,  be  left  to  struggle  against  its  power,  and  to 
learn  to  know  the  "  depths  of  Satan."  To  cure  us 
of  the  undue  love  of  the  world,  the  world  must  be 
"  crucified  to  us,  and  we  to  it;"  and  to  preserve  us 
from  idolizing  the  creature,  the  objects  of  our  too 
fond  affections  must  be  snatched  away  from  our 
embrace.  But,  doubtless,  this  is  a  way  which  the 
people  of  God  did  not  know,  until  they  were  led 
into  it.  Even  when  forewarned  by  experienced 
Christians,  of  the  difficulties  and  dangers  of  the 
way,  they  heeded  them  not;  as  either  not  under- 
standing what  they  meant,  or  as  not  giving  full 
credit  to  their  testimony. 

4.  Another  thing  in  the  dispensations  of  God  to 
his  people  which,  prior  to  experience,  they  never 
distinctly  understood,  and  which  cannot  easily  be 
explained,  is  his  leaving  them  for  a  season  to  back- 


326  PRACTICAL     SERMONS. 

slide ;  and  then  recovering  them  by  the  exercise  of 
the  same  sovereign  grace  which  first  brought  them 
into  the  path  of  life. 

The  young  convert  cannot  believe  that  he  shall 
ever  grow  cold  and  decline  in  piety,  much  less  that 
he  may  be  left  to  commit  some  grievous  sin,  to  the 
sore  wounding  of  his  conscience,  and  perhaps  the 
dishonour  of  his  profession.     But,  notwithstanding 
his  strong  confidence,   which  leads  him  to  boast, 
"  my  mountain  standeth  strong,  I  shall  never  be 
moved,"  it  will  not  be  a  new  thing  on  the  earth, 
or  in  the  church,  if  he  should  add  one  more  beacon 
to   the   many    with    which    this   coast   is    already 
strewed,  to  be  a  warning  to  those  who  come  after 
him.     Backsliding  begins  in  the  heart,  shows  itself 
in  the  closet  first,  and  soon  diffuses  its  paralyzing 
influence  through  the  life.     The  backslider  for  a 
while  may  preserve  a  fair  exterior ;  his  public  devo- 
tions may  appear  to  be  punctual  and  fervent,  while 
in  secret  he  is  cold  and  careless.     The  Christian 
while  in  this  declining  state,  differs  so  little  from 
the  hypocrite,  that  it  is  not  easy  to  discriminate 
between  them.     Indeed,  to  the  man  himself,  this  is 
commonly  impossible,  and   happily  so;  for  when 
love  grows  cold,  fear  must  be  brought  to  operate  on 
the  natural  feelings.     If  backsliders  possess  assur- 
ance, it  is  the  assurance  of  delusion.     While  thus 
departing  from  God,  they  cannot  possess  satisfac- 
tory  evidence  of  his  favour,   for  the  exercise  of 
grace  is  its  evidence.     The  symptoms  of  backslid- 
ing are  evident  enough.     The  want  of  lively  faith, 
and  love,  and   penitence,  is  the  root  of  the  evil. 
The   reality,   beauty,    and   importance   of   eternal 


PRACTICAL     SERMONS.  327 

tilings,  are  out  of  view ;  the  world,  therefore,  rises 
in  magnitude,  and  seems  clothed  with  new  interest, 
and  its  objects  appear  more  desirable.  Seriousness 
of  spirit  is  now  succeeded  by  levity,  and  that 
tenderness  of  conscience  which  shuddered  at  the 
mere  "  appearance  of  evil,"  by  stupidity.  The 
spirit  of  the  world  gains  too  great  ascendency;  and 
conformity  to  the  corrupt  maxims  and  customs  of 
the  world  becomes  manifest.  Even  lawful  objects 
are  sought  v^^ith  too  much  ardour,  and  the  too 
anxious  desire  to  be  rich  has  often  entangled  the 
souls  of  professors  in  many  hurtful  snares,  from 
which  some  are  never  extricated,  but  their  souls 
are  finally  pierced  through  with  many  sorrows, 
and  drowned  in  perdition. 

When  backsliding  once  begins,  there  is  no 
knowing  how  far  the  declining  Christian  may  depart 
from  God.  It  cannot  be  a  matter  of  much  surprise, 
therefore,  that  in  an  evil  hour,  and  under  the  power 
of  temptation,  some  insidious  lust  should  prevail 
against  him,  and  should  carry  him  into  captivity. 
Indeed,  such  is  the  frailty  of  the  best  men,  that 
there  is  no  security  for  their  not  falling  into  gross 
sins,  but  in  the  conservative  grace  of  God ;  and 
when  Christians  begin,  to  backslide  they  never 
recover  themselves,  and  return  by  their  own  efforts; 
but  by  the  kind  interposition  of  their  faithful 
Shepherd,  whose  love  to  his  sheep  leads  him  to 
leave  the  ninety  and  nine,  and  to  go  into  the  wilder- 
ness to  reclaim  one  straying  lamb.  He  makes  his 
voice  to  be  heard  and  recognized.  If  the  common 
warnino-s  of  the  word,  and  orentle  sufjg-estions  of  the 
Spirit  have  been  neglected,  or  resisted,  it  is  usual 


328  PRACTICAL     SERMONS. 

witli  him  to  apply  the  rod.     Providence  is  made  to 
co-operate  powerfully  with  grace ;  or  rather  is  made 
a  part  of  that  system  of  gracious  means,  which  God 
makes  use  of  to  preserve  and  reclaim  his  erring 
people  ;  and  in  the  corrective  dispensations  of  Pro- 
vidence, there  can  often  be  remarked  a  connexion 
between  our  sin  and  God's  chastisement.     Often 
the  objects  which  have  been  the  occasion  of  our 
sin,   are  some  how  made  the  instruments  of  our 
punishment ;  or  in  some  way  and  by  some  associa- 
tion observed  by  us,  God  points  as  with  a  finger, 
by  his  dispensations  of  affliction,  to  sins  long  since 
committed  and    perhaps    almost    forgotten.      The 
riches  which  were  too  eagerly  sought,   "  make  to 
themselves  wings  and  fly  away,"  as  the  eagle  to 
heaven;   or  those  for  whom  these  riches  w^ere  so 
painfully  accumulated,   are   taken  away.      If  we 
make  an  idol  of  any  creature,  God  will  often  judge 
it  best  to  remove  the  stumbling-block,  and  make 
room  for  himself  in  our  affections.     Our  heavenly 
Father  knows  how  to  direct  the  rod  so  as  to  produce 
the  desired  effect.     He  knows  our  frame,  and  can 
pierce  the  point  of  sensibility,  and  thus  rouse  us 
from  our  apathy,  or  from  our  dreams  of  worldly 
pleasure    and   ambition.     The   backslider   is   now 
arrested  in    his   downward   course,  is  brought  to 
pause  and  consider  his  ways.     He  now  sees  how 
far  he  has  departed  from  the  right  path.     He  is 
convinced  of  his  folly  and  sin,  in  forsaking  "  the 
fountain  of  living  waters,  and  hewing  out  broken 
cisterns  which  can  hold  no  water."     The  convic- 
tions of  sin  in  the  case  of  the  backslider,  are  often 
attended  with   keener   compunction  and  anguish, 


PRACTICAL     SERMONS.  329 

than  were  experienced  under  his  first  awakening. 
Sometimes  he  almost  despairs  of  mercy;  or  if  he 
dares  to  cherish  a  trembling-  hope  of  acceptance, 
yet  he  expects  no  more  kind  and  gracious  dealings 
from  his  heavenly  Father.  He  calculates,  like  the 
returning  prodigal,  to  be  placed  on  the  footing  of 
"  a  hired  servant,"  rather  than  that  of  a  son.  But 
here  again  he  is  led  by  a  path  which  he  knew  not; 
for  God  not  only  "  heals  his  backsliding,"  but 
graciously  forgives  all  his  aggravated  sins  ;  receives 
him  as  a  child,  without  upbraiding ;  draws  him 
with  loving  cords,  even  the  bands  of  a  man,  and 
says,  "  1  will  heal  their  backsliding,  I  will  love 
them  freely,  for  mine  anger  is  turned  away  from 
him." 

This  abounding  of  free  grace  and  pardoning 
mercy  to  backsliding  believers,  is  one  of  the  most 
wonderful  things  in  the  way  in  which  God  leads 
his  blind  people.  When  they  were  looking  for 
nothing-  but  wrath,  behold  he  shows  his  reconciled 
face,  and  manifests  his  pardoning  mercy  with  all 
the  tenderness  of  a  kind  father.  It  is  by  such  dis- 
pensations of  love  and  mercy,  that  God  proves  to 
us  how  superior  he  is  to  all  our  highest  conceptions. 
That  he  is  God,  and  not  man,  is  the  reason  why 
his  people  are  not  consumed.  "  For  my  thoughts 
are  not  your  thoughts,  neither  are  your  ways  my 
ways,  saith  the  Lord.  For  as  the  heavens  are 
higher  than  the  earth,  so  are  my  ways  higher  than 
your  ways,  and  my  thoughts  than  your  thoughts." 

It  should  not  be  inferred  from  what  has  been 
said,  that  God  leads  all  his  people  in  precisely  the 
same  paths ;  for  while  there  is  generally  a  similari- 

42 


330  PRACTICAL     SERMONS. 

ty,  there  is  a  particular  diversity.  The  case  of 
every  Christian  has  probably  something  peculiar 
in  it ;  both  as  it  relates  to  the  work  of  grace  within 
him,  and  to  the  dispensations  of  Providence  with- 
out him.  There  are  some  individuals  who  are  led 
in  a  way  remarkably  different  from  the  common 
paths  of  the  flock.  They  are  conducted  through 
the  world  in  a  gentle,  peaceful  course ;  exposed  but 
little  to  the  fierce  blasts  of  adversity,  with  which 
others  are  assailed  and  almost  overwhelmed;  and 
seem  to  be  preserved  from  those  terrific  conflicts, 
and  Satanic  temptations,  which  others  are  called  to 
endure ;  while  to  others  the  path  is  hedged  up  and 
full  of  difficulties  throughout.  But  often,  while  the 
first  stages  of  the  pilgrimage  are  smooth,  the  latter 
may  be  rough  and  painful,  or  the  reverse.  During 
a  long  season  of  prosperity  and  peace,  the  cup  of  afflic- 
tions is  filling  up  ready  to  be  poured  forth  at  a 
future  day.  Indeed,  according  to  the  order  of 
natural  events,  it  must  be  so  ;  for  if  all  the  members 
of  a  large  family  are,  for  many  years,  spared,  there 
are  only  so  many  more  marks  for  the  arrows  of 
future  adversity ;  for  all  these  are  subject  to  various 
misfortunes,  and  all  these  must  die,  sooner  or  later, 
as  well  as  others.  Those,  therefore,  who  seem  for 
a  while  to  be  exempt  from  adversity,  will  in  due 
season  have  their  full  share ;  unless  in  mercy  they 
are  "  taken  away  from  the  evil  to  come." 

5.  Finally,  the  people  of  God  are  often  conducted 
through  the  '*  valley  and  shadow  of  death"  in  an 
unexpected  manner.  We  learn,  that  anciently 
there  were  some  "  who  were  all  their  lives  subject 
to  bondage,  through  fear  of  death;"  whom  Christ 


PRACTICAL     SERMONS.  331 

came  to  deliver.  Well ;  that  bondage  of  fear  is  still 
experienced  by  many  sincere,  but  timid  Christians ; 
and  many  anxious  thoughts  are  felt  in  relation  to 
this  awful  but  inevitable  event.  ^Yet  when  the 
trying  moment  arrives — when  death  appears  near, 
and  the  evident  symptoms  of  approaching  dissolu- 
tion are  experienced,  they  find  themselves  supported 
and  comforted,  far  beyond  their  highest  expectation  : 
and,  as  this  last  enemy  comes  nearer,  he  appears 
less  formidable :  his  sting  is  extracted ;  and  some- 
times he  seems  to  assume  the  face  of  an  angel  of 
light;  so  that  the  dying  Christian  can  often  say, 
"  O  death,  where  is  thy  sting  ?"  "  For  me  to  die  is 
gain."  This  peaceful  end  is  not  reserved  for  those 
alone,  who  appeared,  in  life,  to  possess  a  strong 
faith,  but  doubting,  desponding  believers  are  often 
thus  raised  above  their  gloomy  fears,  and  are 
enabled  to  triumph  in  a  dying  hour.  The  faithful 
Shepherd  of  Israel  is  always  present  to  guide  the 
sheep  of  his  purchase  through  this  gloomy  valley. 
Although  they  are  blind  and  know  not  the  way, 
yet  with  his  rod  and  his  staff  will  he  both  guide 
and  protect  them.  Happy  they  who  have  God  for 
their  guide. 


INFERENCES. 

1.  We  may  learn  from  w^hat  has  been  said,  the 
end  to  be  accomplished  by  the  various  dispensa- 
tions of  God  to  his  people  is,  to  humble  their  pride, 
to  divest  them  of  self-righteousness  and  self-confi- 
dence— to  lead  them  to  appreciate  the  grace  and 
faithfulness  of  the  Saviour ;  and  to  give  exercise  to 


332  PRACTICAL     SERMONS. 

tlie  several  virtues  of  the  Christian  life,  and  thus  to 
prepare  the  soul  for  its  heavenly  state. 

2.  Believers,  by  being  led  in  this  way,  are 
instructed  in  the  knowledge  of  the  deep  depravity 
of  their  nature ;  the  deceitfulness  of  the  heart ;  the 
turpitude  of  sin,  in  its  various  forms  and  aspects; 
of  the  malice  and  subtlety  of  the  grand  adversary ; 
and  consequently  of  the  riches  of  divine  grace  ;  the 
wonderful  wisdom  of  the  plan  of  redemption ;  the 
tender  sympathy,  as  well  as  the  faithful  care,  of  the 
Mediator ;  and  of  the  desirableness  of  a  better  rest 
than  this  world  can  afford.  Our  estimation  of 
heavenly  joys  will  have  some  relation  to  our  conflicts 
and  afflictions  upon  earth.  No  doubt  the  gratitude 
of  the  redeemed,  on  Mount  Zion,  is  increased 
exceedingly,  by  the  consideration  that  they  "  have 
come  out  of  great  tribulation." 

3.  Let  us  learn  then  to  trust  implicitly  in  the 
providence  and  in  the  promises  of  a  covenant-keep- 
ing God.  His  providence  extends  to  the  hairs  of 
our  head,  and  his  promises  are  all  yea  and  amen 
in  Christ  Jesus,  and  are  "  exceeding  great  and 
PRECIOUS."  We  should  learn  to  live  upon  the  pro- 
mises, by  the  exercise  of  a  lively  faith  and  hope, 
trustinof  all  our  interests  into  the  hands  of  a  faithful 
Redeemer — confidently  believing,  that  whatever  he 
hath  promised  he  will  certainly  perform.  Hath  he 
begun  a  good  work,  and  will  he  not  accomplish 
it?  None  who  trust  in  him  shall  ever  be  disap- 
pointed ;  and  the  more  confidently  we  rely  upon  his 
word  of  promise,  the  more  is  he  honoured,  and  the 
more  acceptable  are  we  in  his  sight. 


SERMON  XXIII. 


NOT   SLOTHFUL,    BUT    FOLLOWERS    OF    THE    SAINTS    BY    FAITH. 


That  ye  be  not  slothful,  but  followers  of  them,  who  through  faith 
and  patience,  inherit  the  promises. — Heb.  vi.  12. 


The  Hebrew  Christians,  to  A^hom  this  epistle  was 
addressed,  appear  to  have  made  slow  progress  in 
religion,  and  to  have  been  greatly  in  danger  of 
apostasy.  The  apostle,  therefore,  addresses  to 
them  many  exhortations  and  warnings,  adapted  to 
their  character ;  and  endeavours  to  arouse  them  to 
greater  watchfulness,  diligence,  and  exertion,  in 
their  spiritual  pilgrimage.  He  tells  them,  that 
''when  for  the  time  they  ought  to  be  teachers,  they 
needed  that  one  teach  them  again,  which  be  the 
first  principles  of  the  oracles  of  God,  and  are 
become  such  as  have  need  of  milk  and  not  of 
strong  meat;  for  every  one  that  useth  milk  is 
unskilful  in  the  word  of  righteousness,  for  he  is  a 
babe.  But  strong  meat  belongeth  to  them  that  are 
of  full  age,  even  those  who  by  reason  of  use,  have 
their  senses  exercised  to  discern  both  good  and 
evil."     And  in  the  beginning  of  the  sixth  chapter, 

333 


334  PRACTICAL     SERMONS. 

whence  our  text  is  taken,  he  exhorts  them  to 
advance  beyond  the  first  principles  of  Christianity, 
and  to  go  on  to  a  more  perfect  knowledge  of  the 
truth.  And  to  stimulate  their  sluggish  souls,  he 
sets  before  them  the  awful  consequences  of  apostasy, 
as  well  as  the  unpardonable  guilt  which,  by  this 
conduct,  they  would  bring  upon  themselves.  If 
after  the  reception  of  so  many  spiritual  gifts,  and 
after  making  such  a  profession  as  they  had  done, 
they  should  apostatize,  he  seems  to  represent  their 
case  as  hopeless.  It  is  not  necessary  hence  to 
conclude,  that  true  believers  ever  do,  in  fact,  totally 
and  finally  fall  away;  but  they  are  in  constant 
danger  of  such  a  fall,  and  are  only  kept  from  it  by 
the  word  and  Spirit  of  Christ.  These  warnings, 
therefore,  are  not  needless  to  the  real  children  of 
God  :  they  may  be  the  very  means  which  a  faithful 
Redeemer  makes  use  of  to  preserve  them  from 
apostasy. 

We  learn  from  this  passage,  how  far  false  profes- 
sors may  go  in  religion.  They  may  not  only  give 
their  assent  to  the  gospel,  but  may  hear  it  with 
joy,  as  we  learn  from  the  case  of  the  seed  on  stony 
ground,  in  the  parable  of  the  sower.  And  they 
may  possess  miraculous  gifts,  as  Judas,  or  even 
the  spirit  of  prophecy,  as  Balaam,  and  yet  be  desti- 
tute of  charity,  and  "  love  the  wages  of  unright- 
eousness." 

The  apostle  could  not  know  the  hearts  of  the 
people  to  whom  he  wrote,  and,  therefore,  he 
addresses  them  as  professors,  who,  notwithstand- 
ing their  many  gifts  and  high  profession,  might 
possibly  be  deceived ;  but  he  did  not  wish  to  be 


PRACTICAL     SERMONS.  335 

censorious,  and  says,  that  although  he  thus  spake, 
he  hoped  better  things  of  them  and  things  that 
accompany  salvation.  And  he  gives  them  credit 
for  the  good  works  which  they  had  performed, 
which  he  assures  them  God  would  not  forget. 
"  For  God,"  says  he,  "  is  not  unrighteous  to  forget 
your  work  and  labour  of  love,  which  ye  have 
showed  to  his  name,  in  that  ye  have  ministered  to 
the  saints  and  do  minister."  But  he  would  not 
have  them  rest  satisfied  with  attainments  already 
made,  but  to  press  forward  to  the  highest  exercises 
of  piety.  "And  we  desire,"  says  he,  "that  every 
one  of  you  do  show  the  same  diligence  to  the  full 
assurance  of  hope  unto  the  end."  And  as  sloth  is 
one  of  the  most  common  hinderances  to  growth  in 
grace,  he  proceeds  to  warn  the  Hebrew  Christians, 
particularly,  against  this  insidious  vice,  and  ex- 
horts them  to  imitate  the  conduct  of  those  ancient 
worthies  who  had  successfully  run  this  race,  and 
had  won  the  prize.  "  Not  slothful,  but  followers 
of  those  who  through  faith  and  patience  inherit  the 
promises." 

Brethren,  we  have  the  same  race  to  run,  and  are 
beset  with  the  same  temptations  and  dangers  from 
without,  and  are  impeded  by  the  same  tendency 
to  forgetfulness  and  indolence  as  those  to  whom 
those  exhortations  were  originally  addressed.  They 
are,  therefore,  as  well  suited  to  us  as  to  them ;  and 
they  were  written  for  our  learning  and  admonition 
Let  us,  then,  endeavour  to  profit  by  them,  by  not 
only  hearing  them,  but  by  making  a  practical  appli- 
cation of  them  to  our  own  souls. 

That  the  truths  contained  in  the  text  may  be 


336  PRACTICAL     SERMONS. 

brought  distinctly  before  you,  I  will  endeavour 
to  set  before  you,  1.  The  vice  against  which  you 
are  warned.  2.  What  things  in  the  ancient  saints 
we  should  imitate.  3.  The  blessing  which  we  shall 
by  so  doing  inherit, 

1.  The  evil  which  we  are  exhorted  to  shun  is 
sloth.  The  bad  consequences  of  this  vice,  as  it 
relates  to  worldly  concerns,  are  well  understood ; 
and  youth  are  often  admonished  by  parents  and 
teachers,  not  to  indulge  a  propensity  which  is 
inherent  in  every  son  and  daughter  of  Adam. 
But  "  the  children  of  this  world  are  wiser  in  their 
generation,  than  the  children  of  light."  Christians 
are  not  commonly  so  apprehensive  of  the  evils  of 
sloth,  in  retarding  their  spiritual  progress,  as  the 
men  of  the  world  are,  in  relation  to  earthly  pursuits. 
Great  loss  is  sustained  by  most  who  are  running 
the  Christian's  race,  through  an  undue  indulgence 
of  indolence.  There  is  in  human  nature  a  natural 
aversion  to  exertion.  It  requires  the  action  of 
stronff  motives  to  arouse  the  mind  from  its  natural 
apathy ;  this  is  especially  true,  when  mental  exer- 
tion is  requisite.  But  besides  this  natural  love  of 
ease,  there  is  a  sinful  aversion  to  the  exercise  of 
holy  activity.  "  The  carnal  mind  is  enmity  against 
God ;  it  is  not  subject  to  his  law,  neither  indeed  can 
be."  Just  so  far  as  this  depravity  of  nature  prevails, 
just  so  far  will  there  be  a  reluctance  to  turn  the 
thoughts  to  spiritual  objects.  And  as  conscience 
condemns  according  to  the  light  of  truth  which  is 
in  the  mind,  impenitent  men  instinctively  turn 
away  from  the  contemplation  of  their  own  sins,  on 
account  of  the  pam  and  remorse  which  such  views 


PRACTICAL     SERMONS.  337 

occasion.  And,  as  the  pious  are  renewed  but  in 
part,  the  remains  of  corruption  in  their  hearts,  para- 
lyse their  souls,  and  render  them  dull  and  inactive 
in  spiritual  concerns.  When  we  feel  a  secret  aver- 
sion to  any  set  of  objects,  we  are  reluctant  to  think 
of  them;  the  soul  naturally  turns  away  to  such 
things  as  are  congenial  with  its  present  temper. 
When  pious  affections  are  lively,  then  there  is  no 
disposition  to  indulge  in  indolence.  Love  creates 
alacrity,  and  sweetens  the  most  toilsome  labours. 
But  when  love  grows  cold,  in  the  same  proportion 
the  soul  moves  heavily  in  the  ways  of  God. 
Drowsiness  benumbs  its  sensibilities.  "  I  have  put 
off  my  clothes,"  said  the  spouse,  "  and  how  shall 
I  put  them  on  ?"  Prayer,  which  is  so  delightful  to 
the  lively  Christian,  becomes  a  task,  and  meditation 
a  burden.  Closet  duties  are  neglected,  or  hurried 
over  without  any  engagedness  of  spirit.  Sloth  cuts 
the  nerves  of  effort.  Under  its  witherinor  influence 
the  most  precious  means  and  opportunities  of  spirit- 
ual progress  are  suffered  to  pass  without  improve- 
ment. The  soul  indulges  in  sleep,  when  it  should 
be  wide  awake — sleeps  too,  on  enchanted  ground, 
where  many  have  slept  the  sleep  of  death.  0 
Christian,  awake  to  consider  your  real  situation. 
You  are  surrounded  by  enemies,  which  are  ever 
watchful,  ever  on  the  alert.  Awake  to  consider 
the  work  which  you  have  to  do.  The  time  is  far 
spent.  The  day  in  which  work  can  be  done  for 
God,  and  for  the  soul,  will  soon  be  over.  "  Watch 
and  pray,  lest  ye  enter  into  temptation."  It  does 
not  become  us  "  to  sleep  as  do  others,  but  to  watch 
and  be  sober."     Eternity,  with  all  its  awful  reali- 

43 


338  PRACTICAL     SERMONS. 

ties  is  coming  on,  and  will  soon  be  here.  Gird  up 
the  loins  of  your  mind.  "Work  while  it  is  called 
*  to-day,'  before  the  night  cometh,  when  no  man  can 
work." 

II.  But  the  duty  of  the  Christian  is  not  merely 
negative :  he  has  positive  duties  to  perform,  as  w^ell 
as  to  shun  the  evils  to  which  human  nature  is 
prone.  And  the  duty  enjoined  in  the  text  is  the 
imitation  of  the  men  distinguished  for  piety,  whose 
history  has  been  left  on  record,  for  this  very  pur- 
pose. "  Be  ye  followers  of  them  who  through  faith 
and  patience  inherit  the  promises."  The  apostle 
evidently  refers  to  those  ancient  saints,  to  whom 
God  had  made  exceeding  great  and  precious  pro- 
mises. And,  especially,  he  seems  to  have  Abraham 
in  his  eye ;  for  he  goes  on,  immediately,  to  speak 
of  the  oath  and  promise  of  God  made  to  this  patri- 
arch, as  furnishing  a  solid  ground  of  consolation  to 
all  true  believers.  The  exhortation  is,  first,  to  be 
imitators  of  the  faith  of  the  ancient  saints,  and  no 
one  among  them  is  so  conspicuous  for  constant  and 
extraordinary  faith  as  Abraham.  He  is,  therefore, 
in  many  places  of  the  sacred  Scriptures,  exhibited 
as  a  model  to  believers  who  should  come  after  him. 
On  account  of  the  strength  of  his  faith,  he  obtained 
the  honourable  title  of  "  the  father  of  the  faithful." 
And  when  the  apostles  treat  of  the  nature  and 
efficacy  of  faith,  Abraham  is  the  example  commonly 
selected  for  illustration.  In  the  eleventh  chapter 
of  this  epistle,  Paul  speaks  of  the  faith  of  this 
patriarch,  in  the  following  strong  language.  "  By 
faith  Abraham,  when  he  was  called  to  go  out  to  a 
place  which  he  should  after  receive  for  an  inherit- 


PHACTICAL     SERMONS.  339 

ance,  obeyed ;  and  lie  went  out,  not  knowing 
whither  he  went.  By  faith  he  sojourned  in  the 
land  of  promise  as  in  a  strange  country,  dwelling 
in  tabernacles  with  Isaac  and  Jacob,  the  heirs  with 
him  of  the  same  promise.  For  he  looked  for  a  city 
which  hath  foundations,  whose  maker  and  builder 
is  God."  The  faith  of  these  ancient  worthies  of 
whom  the  apostle  speaks,  was  strong  in  death  as 
well  as  in  life ;  and  had  respect  not  merely  to 
temporal  blessings,  but  more  especially,  to  the 
heavenly  inheritance.  For,  "  these  all  died  in 
faith,  not  having  received  the  promises,"  that  is, 
not  having  seen  their  fulfilment;  "but  having  seen 
them  afar  off,"  about  certainly  to  be  accomplished 
at  a  future  day.  "They  were  persuaded  of  them, 
and  embraced  them,  and  confessed  that  they  were 
strangers  and  pilgrims  on  the  earth.  For  they 
that  say  such  things,  declare  plainly  that  they  seek 
a  country.  And  truly  if  they  had  been  mindful  of 
that  country  from  which  they  came  out,  they  might 
have  had  opportunity  to  have  returned.  But  now 
they  desire  a  better  country,  that  is,  a  heavenly ; 
wherefore,  God  is  not  ashamed  to  be  called  their 
God  ;  for  he  hath  prepared  for  them  a  city." 

In  the  history  of  Abraham,  there  is  one  transac- 
tion which  exhibits  the  strength  of  his  faith,  in  the 
clearest  manner  conceivable.  It  was  his  prompt 
obedience  to  the  command  of  Jehovah,  when 
directed  to  sacrifice  his  son  Isaac.  The  apostle 
speaks  of  this  extraordinary  exercise  of  unshaken 
confidence  in  God,  in  the  following  terms.  "  By 
faith,  Abraham,  when  he  was  tried,  offered  up 
Isaac;   and  he   that  had   received   the   promises, 


340  PRACTICAL     SERMONS. 

offered  up  his  only  begotten  son,  of  whom  it  was 
said,  In  Isaac  shall  thy  seed  be  called ;  accounting 
that  God  was  able  to  raise  him  up,  even  from  the 
dead."  This  is  the  kind  of  faith  which  we  are 
called  upon  to  imitate ;  though  we  may  not  be  able 
to  come  up  to  an  equality  with  it.  If  we  examine 
more  particularly  into  the  nature  of  Abraham's 
faith,  we  shall  find  in  it  the  following  properties. 

1.  It  was  prompt.  No  sooner  did  he  hear  the 
A'oice  of  God  speaking  to  him  than  he  obeyed, 
however  repugnant  the  command  might  be  to 
human  feelings.  When  God  first  revealed  to  him 
his  will,  commanding  him  leave  his  own  country 
and  kindred,  he  hesitated  not,  but  went  out,  not 
knowing  as  yet,  whither  God  would  have  him  to 
go.  So  our  faith  should  be  prompt;  at  once  yielding 
"undoubting  assent  to  the  truth  of  what  God  has  in 
his  word  declared ;  and  without  consulting  with 
flesh  and  blood,  we  should  be  ready,  without 
delay,  to  obey  his  commands. 

2.  Abraham's  faith  was  implicit.  He  believed 
the  revelations  of  God,  without  waiting  for  an 
explanation  of  the  difficulties  or  mysteries  involved 
in  the  subject.  Some  of  the  declarations  of  the 
Almighty  had  the  appearance  of  being,  in  the 
nature  of  things,  impossible ;  as  that  Sarah  when 
past  the  age  of  child-bearing  should  have  a  son ; 
and  some  seemed  to  be  not  only  unnatural,  but 
contrary  to  the  truth  of  God's  promises,  as  the  com- 
mand to  sacrifice  his  son  Isaac,  in  whom,  it  had 
been  promised,  all  nations  should  be  blessed.  But 
Abraham  did  not  hesitate.  Human  reason,  as  well 
as  the  fond  aff'ections  of  our  nature,  often  raise  up 


PRACTICAL     SERMONS.  341 

obstacles  in  the  way  of  faith  in  God's  revelations  ; 
but  over  all  these  the  faith  of  Abraham  triumphed. 
He  seems  to  have  resorted  to  no  sentiments  or 
reasonings  of  his  own,  when  God  had  spoken.  His^ 
confidence  in  the  divine  veracity  was  such,  that 
what  God  declared,  he  implicitly  received  as  true, 
and  acted  accordingly.  This  is  the  noblest  tri- 
umph of  faith.  Reason  is  no  competent  judge  of 
divine  mysteries.  They  are  not  contrary  to,  bat 
above  reason.  But  how,  it  may  be  asked,  could 
Abraham  believe  in  a  revelation  which  seemed  to 
contradict  promises  already  made  ?  Paul  explains 
this.  He  believed  that  if  he  slew  his  son,  God 
would  raise  him  up  again ;  for  he  was  sure  that  his 
promises  could  not  fail.  In  this  respect,  we  should 
imitate  the  faith  of  Abraham,  by  implicitly  receiv- 
ing whatever  we  find  clearly  revealed  in  his  word, 
although  many  of  the  truths  therein  contained  be 
in  their  nature  incomprehensible.  We  should 
leave  it  to  God  to  clear  up,  in  due  season,  mysteries 
which  now  baffle  human  reason ;  and  not  trust  to 
our  own  feeble  intellect.  Many  things  we  may 
be  unable  to  reconcile,  owing  entirely  to  the  imper- 
fection of  our  knowledge ;  but  there  are  mysteries 
which  must  ever  remain  such,  to  all  created  intelli- 
gences ;  for  how  can  finite  ever  comprehend  that 
which  is  infinite?  The  pride  of  human  reason, 
which  disdains  to  submit  to  receive  what  it  cannot 
understand,  has  been  the  fruitful  source  of  innumer- 
able heresies. 

3.  The  third  characteristic  of  Abraham's  faith 
was  its  strength.  Faith  may  be  of  very  different 
degrees  of  strength.     We  hear  our  Saviour  saying, 


342  PRACTICAL     SERMONS. 

"  I  have  not  found,  so  great  faith,  no,  not  in  Israel." 
Again,  "  0  woman,  great  is  thy  faith."  On  the 
other  hand,  he  often  upbraids  his  disciples  for  the 
weakness  of  their  faith,  *'  O  ye  of  little  faith,  where- 
fore did  ye  doubt?"  Now,  Abraham  received 
this  testimony,  that  "he  believed  God,  and  his 
faith  w^as  counted  for  righteousness."  Paul  says, 
"  who,  against  hope  believed  in  hope,  that  he 
might  be  the  father  of  many  nations."  That  is, 
when  every  human  appearance,  and  even  the  laws 
of  nature  stood  in  the  way  of  the  fulfilment  of  the 
promise ;  yet  he  continued  to  rely  on  the  faithful- 
ness of  him  that  promised.  "  For  being  not  weak 
in  faith,  he  considered  not  his  own  body  now  dead, 
when  he  was  about  a  hundred  years  old,  nor  yet 
the  deadness  of  Sarah's  womb.  He  staggered  not 
at  the  promise  of  God  through  unbelief,  but  was 
strong  in  faith,  giving  glory  to  God;  being  fully 
persuaded,  that  what  he  had  promised,  he  was 
able  to  perform."  The  strength  of  his  faith  was 
also  remarkably  manifest  in  the  transaction  already 
referred  to,  when  he  promptly  obeyed  the  command 
to  sacrifice  his  son,  his  well  beloved  son,  although 
the  fulfilment  of  the  promises  of  God  was  dependent 
on  his  life — "  accounting  that  God  was  able  to 
raise  him  from  the  dead."  There  is  no  human  act 
more  pleasing  to  God  than  a  strong  confidence  in 
his  word.  Many  things  which  he  reveals  may  be 
mysterious,  and  far  above  our  comprehension ;  but 
w^e  need  no  other  evidence  of  their  truth  than  the 
vvord  of  God.  So,  also,  we  may  be  required  to 
perform  duties  which  involve  much  self-denial; 
but  we  should  not  confer  with  flesh  and  blood,  but 


PRACTICAL     SERMONS.  343 

should  imitate  Abraham,  who,  without  delay  or 
hesitation,  obeyed  the  commandment  of  the  Lord. 
When  he  was  directed  to  leave  his  native  country, 
he  immediately  went  out,  not  knowing  whither  he 
went.  And  when  God  commanded  him  to  offer  up 
his  well  beloved  son,  Isaac,  he  demurred  not,  but 
saddled  his  ass,  and.  took  his  son  and  went  to  the 
place  appointed.  The  path  of  duty  is  always  the 
way  of  safety;  and  it  is  the  road  to  happiness.  We 
may  hesitate  about  what  is  duty,  in  certain  dubious 
circumstances,  but  when  that  point  is  ascertained, 
there  should  be  no  hesitation  about  performing  what 
conscience  dictates  to  be  right. 

4.  Another  characteristic  of  Abraham's  faith 
was,  that  it  directed  his  attention  and  affections  to 
heaven,  as  his  resting  place.  The  promise  of 
Canaan  was  of  no  value  to  him,  individually;  for, 
he  owned  not  a  foot  of  land  in  the  country,  while 
he  lived,  except  a  burying  ground,  which  he  had 
purchased,  on  the  death  of  Sarah.  His  immediate 
descendants,  Isaac  and  Jacob,  were  like  himself, 
strangers  and  sojourners  in  the  land  of  promise : 
and  their  descendants,  for  centuries,  were  in  a 
foreign  country,  where  they  suffered  great  afflic- 
tion and  oppression.  All  this  was  made  known  to 
Abraham,  and  yet  he  lived  by  faith.  He  had 
something  in  view  far  better  than  this  earthly  pos- 
session. "  He  looked  for  a  city  which  hath  founda- 
tions, whose  builder  and  maker  is  God."  Faith 
was  to  him  the  evidence  of  thing^s  not  seen,  the 
substance  of  things  hoped  for.  This,  my  brethren, 
is  the  faith  of  those  who  inherited  the  promises, 
which  the  apostle  exhorts  us  to  follow. 


344  PRACTICAL     SERMONS. 

But  tliose  ancient  worthies  whom  we  should 
imitate,  are  characterised  by  patience,  as  well  as 
faith.  These  two  virtues  are  very  fitly  joined 
together,  because  the  good  things  promised  were 
not  immediately  received,  but  were  "  viewed  afar 
off."  "  These  all  died  in  faith,  not  having  received 
the  promises,  but  having  seen  them  afar  off." 
Therefore,  while  they  were  sojourners  and  strangers, 
and  exposed  to  many  evils,  they  had  great  need  of 
patience,  both  to  wait  for  the  fulfilment  of  the 
promises,  and  to  endure  the  trials,  through  which 
they  had  to  pass.  All  the  pious  patriarchs  possessed 
both  faith  and  patience;  though  not  all  in  the  same 
degree.  We  have  selected  Abraham,  in  particular, 
as  a  model  of  faith,  which  we  ought  to  imitate, 
and  in  making  this  selection  we  are  warranted  by 
the  authority  of  Scripture,  where  he  is  called,  "  the 
father  of  the  faithful,"  but  whom  shall  we  fix  upon 
to  be  an  example  to  us  in  patience  ?  Our  thoughts 
would  at  first  naturally  turn  to  Job,  whom,  from 
our  infancy,  we  have  been  taught  to  consider  the 
most  patient  of  men.  The  apostle  James  says, 
"  Be  ye  also  patient ;  establish  your  hearts,  for  the 
coming  of  the  Lord  draweth  nigh.  Take,  my 
brethren,  the  prophets,  who  have  spoken  in  the 
name  of  the  Lord,  for  an  example  of  suffering 
affliction,  and  of  patience.  Behold  we  count  them 
happy  which  endure.  Ye  have  heard  of  the 
patience  of  Job,  and  have  seen  the  end  of  the  Lord ; 
that  the  Lord  is  very  pitiful  and  of  tender  mercy." 
Among  the  prophets  we  might  fix  upon  Jeremiah, 
as  a  man  of  almost  unexampled  affliction*,  from  his 
youth  to  his  death.     But  though  both  these  ancient 


PRACTICAL     SERMONS.  845 

saints,  Job  and  Jeremiah  were  among  the  greatest 
sufferers,  of  whom  we  have  any  record ;  yet  they 
were  both,  at  times,  pettish  and  querulous.  The 
spirits  of  both  of  them  were  so  exasperated,  on  cer- 
tain occasions,  that  they  cursed  the  day  on  which 
they  were  born.  This  certainly  is  no  example  for 
us  to  follow.  They  both  uttered  many  things 
not  indicative  of  a  patient,  submissive  temper.  I 
have,  therefore,  selected  Moses,  as  the  person  whose 
constancy  and  perfect  submission  to  the  will  of 
God,  under  circumstances  of  the  severest  trial,  may 
be  held  up  as  a  pattern  for  our  imitation,  above 
any  other.  Though  the  Scriptures  speak  of  the 
patience  of  Job,  they  no  where  assert,  that  he  was 
the  most  patient  of  men :  and  a  comparison  between 
him  and  Moses,  will  lead  to  the  conclusion,  that 
the  latter,  in  regard  to  this  virtue,  is  a  more  per- 
fect model  for  our  imitation  than  the  former. 

Moses  is  declared  to  have  been  the  meekest  man 
upon  earth ;  and  there  is  a  near  affinity  between 
meekness  and  patience  Never  did  mere  man 
endure  a  more  constant  pressure  on  his  mind  than 
this  servant  of  God,  while  he  had  committed  to 
him  the  charge  and  guidance  of  the  people  of 
Israel,  in  their  long  journey  of  forty  years,  in  the 
wilderness.  This  people  were  stiff-necked  and 
rebellious,  and  left  nothing  undone  which  could 
have  a  tendency  to  intimidate,  provoke,  and  render 
impatient  their  divinely  appointed  leader.  But, 
under  all  these  repeated  trials  and  provocations,  he 
remained  firm ;  and  never  suffered  his  spirit  to  be 
exasperated,  except  on  two  occasions.  The  one  was, 
when  he  came  down  from  the  mount  with  the  two 

44 


346  PRACTICAL     SERMONS. 

tables  of  the  law,  written  by  the  finger  of  God  him- 
self, and  beheld  the  people  dancing  and  shout- 
ing around  the  golden  calf,  which  they  had 
caused  Aaron  to  make,  he  threw  down  the  tables 
with  violence  to  the  ground,  and  broke  them  to 
pieces.  This,  however,  is  no  where,  in  Scripture, 
represented  as  a  sin;  but  seems  to  have  been  a 
holy  indignation,  on  account  of  the  sad  defection  of 
the  people,  at  the  very  foot  of  the  mountain,  on 
which  God  had  recently  manifested  his  awful  glory, 
and  terrible  majesty. 

The  other  instance,  in  wdiich  Moses  departed 
from  his  characteristic  calmness  and  patience,  was 
at  the  waters  of  Meribah.  Here  he  behaved  in  an 
improper  manner,  and  "  spake  unadvisedly  with 
his  lips;"  on  which  account,  he  was  debarred  from 
entering  the  land  of  Canaan.  In  all  other  cases, 
he  seems  to  have  possessed  his  soul  in  patience.  "  He 
endured,"  says  the  Scripture,  *'  as  seeing  him  that 
is  invisible."  "  He,  as  a  servant,  was  faithful  in  all 
his  house,"  Let  us,  then,  set  before  us  as  an  exam- 
ple of  firmness,  meekness,  and  patience,  this  emi- 
nent servant  of  the  most  High,  with  whom  God 
conversed  face  to  face,  as  he  never  did  with  any  other 
person.  His  life  was  made  up  of  vicissitudes. 
Born  under  a  cruel  edict  which  condemned  him  to 
death  as  soon  as  born,  but  concealed  by  his  parents 
for  a  while,  he  was  at  length  exposed  in  a  little  ark 
on  the  edge  of  the  Nile.  Being  found  by  the 
daughter  of  the  king,  and  adopted  as  her  own  son, 
he  was  nursed  by  his  own  mother,  and  when 
weaned  given  up  to  his  foster-mother,  to  be  educat- 
ed in  all  the  learning  of  the  Egyptians.     When 


PRACTICAL     SERMONS.  347 

grown  to  man's  age,  he  began  to  visit  his  brethren 
in  bondage,  for  he  had  received  an  intimation  that 
he  was  appointed  to  be  their  deliverer,  and  supposed 
that  they  would  have  received  him  as  such;  but 
their  minds  were  blinded.  The  appointed  period 
of  their  deliverance  had  not  yet  come.  The  four 
hundred  years  predicted  to  Abraham  had  not 
expired,  and  he  had  to  undergo  a  long  preparatory 
discipline  in  a  foreign  land.  Having  slain  an 
Egyptian,  in  defending  an  Israelite,  he  was  under 
the  necessity  of  leaving  Egypt;  and  he  went  into 
the  land  of  Midian,  where  he  connected  himself  in 
marriage  with  a  daughter  of  Jethro,  a  wise  and 
good  man,  and  a  priest  of  God.  Here  he  remained, 
pursuing  the  occupation  of  a  shepherd,  for  forty 
years;  at  the  end  of  which  period,  he  received,  a 
commission  from  God,  to  go  to  the  king  of  Egypt, 
and  demand  the  release  of  the  children  of  Israel, 
and  was  endowed  with  the  power  of  working  mira- 
cles of  the  most  astonishing  kind.  As  the  heart  of 
Pharaoh  was  hardened,  he  refused  to  let  the  people 
go,  until  ten  heavy  judgments  were  inflicted  on  the 
nation ;  the  last  of  which  was  one  that  came  home 
to  the  bosom  of  the  monarch  as  keenly  as  to  the 
meanest  of  his  subjects :  all  the  first-born  in  every 
house  of  the  Egyptians  were  slain  by  the  angel  of 
death.  This  afflictive  dispensation  induced  him 
and  his  people,  not  only  to  permit  the  Israelites  to 
depart,  but  to  drive  them  out,  giving  them  what- 
ever they  demanded,  for  the  people  were  filled  with 
terror,  and  apprehended  that  they  were  all  in 
danger  of  perishing.  But  no  sooner  had  Pharaoh 
and  his  people  time  to  recover  from  the  shock  of 


348  PRACTICAL     SERMONS. 

tliis  calamity,  than  they  repented  of  having  let  the 
Israelites  go;  and  they  hastily  pursued  after  them, 
and  overtook  them  at  the  Red  Sea,  at  a  place, 
where,  to  all  human  appearance,  escape  was  impos- 
sible. Before  them  was  the  sea ;  behind  them  the 
Egyptian  army  ready  to  fall  upon  them ;  and  on  the 
right  and  left  they  were  completely  hemmed  in. 
Great,  indeed,  was  the  terror  and  agitation  of 
the  immense  multitude,  and  they  charged  Moses 
with  the  ruin  which  threatened  them.  But  in 
these  perilous  circumstances,  how  did  Moses 
behave?  He  was  calm  and  unmoved,  trusting 
in  Jehovah.  He  reposed  with  unshaken  confi- 
dence on  the  power  and  faithfulness  of  God. 
"  Stand  still,"  said  he  to  the  people,  "  and  see  the 
salvation  of  God."  And  upon  his  stretching  forth 
his  miracle-working  rod,  the  sea  divided,  and  left  a 
dry  path  before  them,  so  that  they  all  went  safely 
over;  which  the  Egyptians  essaying  to  do,  were  all 
overwhelmed  by  the  returning  waters.  We  might 
follow  Moses,  through  his  whole  journey,  and 
should  always  find  him  calm,  composed,  and  exer- 
cising the  most  extraordinary  forbearance  and 
patience,  toward  this  murmuring  and  rebellious 
nation.  And  yet,  when  the  Almighty  proposed  to 
destroy  them,  and  make  a  greater  nation  of  him, 
such  was  his  disinterestedness,  that  he  fell  on  his 
face,  and  most  earnestly  deprecated  this  judgment, 
which  would  have  raised  him  to  such  an  eminence, 
and  made  his  family  illustrious  above  all  the  fami- 
lies of  the  earth.  Yea,  he  prayed,  that  rather  than 
this  should  be  done,  his  name  might  be  blotted  out 
of  the  book  of  the  living.     Behold  in  Moses  a  model 


PRACTICAL     SERMONS.  349 

for  your  imitation !  As  no  man  ever  lived  who 
was  favoured  with  such  near  and  intimate  inter- 
course Math  his  Maker ;  so  it  is  probable,  that  no 
man  ever  equalled  him  in  fidelity  to  his  Lord,  in 
every  trust  committed  to  him.  "  Moses  was  faith- 
ful in  all  his  house." 

The  word  rendered  patience  in  our  text,  is  more 
commonly  translated  long-suffering ;  and  is  some- 
times distinguished  from  patience.  But  as  these 
two  graces  are  so  nearly  the  same,  it  is  not  neces- 
sary to  be  very  critical  in  distinguishing  between 
them.  It  may  be  remarked,  however,  that  no  word 
can  better  express  the  prominent  trait  in  the  char- 
acter of  Moses,  than  long-suffering.  And  it  is 
worthy  of  remark,  that  this  temper  is  the  genuine 
fruit  of  faith.  If  Moses  had  not  had  a  faith  of 
uncommon  strength  in  the  word  and  promise  of 
God,  he  never  could  have  possessed  his  soul  in 
patience,  as  he  did.  Be  ye  then  followers  of  such 
men  as  Abraham  and  Moses,  and  the  other  saints 
of  God,  whose  exemplary  lives  are  recorded  for 
this  very  purpose,  that  we  might  have  suitable 
models  for  our  imitation.  These  biographical 
sketches  ■'  were  written  for  our  learning,  that  we 
through  patience  and  comfort  of  the  Scriptures 
might  have  hope." 

III.  In  the  last  place,  I  am  to  speak  of  the  in- 
heritance of  the  saints,  which  is  here  mentioned. 
The  saints  referred  to  in  the  text,  are  said  "  to 
inherit  the  promises."  From  the  time  of  the  fall, 
God  has  been  graciously  pleased  to  bind  himself 
by  promise  and  by  covenant,  to  his  chosen  people. 
He  made  promises  to  Adam,  to  Noah,  to  Abraham, 


350  PRACTICAL     SERMONS. 

Isaac,  and  Jacob,  and  other  distinguished  saints. 
And  what  he  promised  to  them,  equally  belongs  to 
all  who  possess  the  same  character.  To  inherit  the 
promises  ,  is,  to  have  a  title  to  the  blessings  pro- 
mised ;  and  these  blessings  come  to  us  freely  as  an 
inheritance,  from  a  father  to  his  children.  These 
blessings,  it  is  true,  were  dearly  purchased,  by  our 
elder  brother,  through  whom  we  have  our  title ; 
but  to  us,  they  are  free  gifts.  We  possess  them 
without  paying  any  thing — and  such  an  inheritance 
suits  us,  for  we  had  nothing  wherewith  to  buy  any 
of  these  rich  blessings. 

"  O  to  grace  how  great  a  debtor!" 

Most  of  the  early  promises  to  the  fathers  had 
relation  to  the  Messiah,  that  precious  "  seed  of  the 
woman" — that  seed  in  whom  all  nations  should  be 
blessed — that   "desire    of    all    nations:"    because 
through  him  all  blessings  come  to  redeemed  saints. 
Indeed,  they  are  all  in  a  sense  made  to  him ;  or 
they  are  made  to  them  in  him.      The  promised 
Messiah  was  to  believers  under  the  Old  Testament 
the  object  of  faith,  and  faith  then  justified,  or  gave 
a  title  to  the  promises,  just  as  it  does  now.     They, 
therefore,  became  heirs  of  the  promises  by  faith. 
The  apostle  Paul  demonstrates,  that  the  rich  pro- 
mises  made   to  Abraham   are  not  abrogated,  but 
remain  in  full  force.     For  the  covenant  made  with 
Abraham  was  "confirmed  of  God  in  Christ;"  and, 
therefore,  he  concludes,  "if  ye  be  Christ's,  ye  are 
Abraham's  seed,   and  heirs  according  to  the  pro- 
mise."    And  Peter  says  to  the  converted  Jews,  on 
the  day  of  Pentecost,  "the  promise  is  unto  you  and 
your  children."     This  apostle,  in  his  second  epistle, 


PRACTICAL     SERMONS.  351 

declares,  that  "  the  promises  of  God  are  exceeding 
great  and  precious."  And  the  apostle  John 
informs  us,  in  a  sentence,  what  is  the  sum  and 
substance  of  all  the  promises,  "  and  this  is  the 
promise,  that  he  hath  promised  us,  even  eternal 
life."  And  this  inheritance  is  not  only  rich,  but 
sure.  The  promise  of  God,  according  to  Paul,  is 
of  the  nature  of  an  "immutable  counsel."  "  Where- 
in God  willing  more  abundantly  to  show  unto  the 
heirs  of  promise,  the  immutability  of  his  counsel, 
confirmed  it  by  an  oath,  that  by  two  immutable 
things,  in  which  it  was  impossible  for  God  to  lie, 
we  might  have  a  strong  consolation,  who  have  fled 
for  refuge,  to  lay  hold  on  the  hope  set  before  us." 
And  in  another  place  he  assures  us,  that  the 
"  promises  of  God  are  not  yea,  and  nay,"  that  is, 
not  vacillating  and  uncertain,  "but  are  all  yea  and 
amen  in  Christ  Jesus,  to  the  glory  of  God." 

To  inherit  the  promises  is  to  inherit  all  things. 
They  comprehend  all  the  good  which  a  man  is  capa- 
ble of  enjoying,  and  much  more  than  he  is  capable 
of  imagining.  God  will  do  for  his  people  abund- 
antly above  what  they  can  think  or  ask.  The 
promised  inheritance  is  declared  to  be  "  incorrupti- 
ble, undefiled,  and  which  fadeth  not  away,"  reserved 
in  the  heavens  for  them.  "  For  all  things  are  yours, 
w^iether  Paul,  or  A  polios,  or  Cephas,  or  the  world, 
or  life,  or  death,  or  things  present,  or  things  to 
come,  all  are  yours,  and  ye  are  Christ's,  and  Christ 
is  God's." 

1.  Since,  then,  so  rich  a  prize  is  held  up  before 
us,  and  is  promised  to  him  that  overcometh,  let  us 
lay  aside  sloth.      Let  us  gird   up  our  loins  and 


352  PRACTICAL     SERMONS. 

strive,  and  wait,  and  hope  to  the  end.  Let  us  not 
be  weary  in  well-doing,  but  let  us  press  toward  the 
mark. 

2.  Let  us  meditate  frequently  and  profoundly  on 
the  characters  of  the  saints,  which  are  left  on  record, 
for  our  imitation.     Let  it  not  be  supposed,  because 
many  of  them  were  inspired,  and  had  supernatural 
gifts,  that  they  are  not  proper  objects  of  imitation. 
They  were  men  of  like  passions  with  ourselves,  and 
were  supported  by  supplies  of  grace  from  the  same 
fountain  from  which  we  are  permitted  to  draw.   The 
same  Spirit  which  wrought  powerfully  in  them  still 
exists  in  all  the  plenitude  of  his  power,  and  is  still 
with   the    church,   and   indwelling   in   every  true 
believer.     We  are  not  straitened  in  God,  but  we 
are  straitened  in  our  own  bowels.     But  if  we  can- 
not attain  to  the  high  eminence  on  which  Abraham 
and  Moses  stood,  can  we  not  make  some  greater 
approximation  to  their  character,  than  we  have  yet 
done?     Certainly  we  may  derive  benefit  from  imi- 
tating them,  though  at  an  humble  distance.     The 
child  who  writes  after  a  copper-plate,  may  not  hope 
to  equal  its  perfection  ;  and  yet  it  is  a  great  advan- 
tage to  him  to  have  such  a  copy  to  follow. 

3.  Remember  that  faith  is  the  secret  spring 
which  keeps  the  spiritual  life  in  motion.  If  you 
inquire  what  enabled  Abraham  to  rise  so  high  in 
the  performance  of  difficult  acts  of  obedience,  the 
answer  is,  that  he  was  strong  in  faith.  He  believed 
whatever  God  told  him,  and  therefore  he  was  able 
to  do  all  that  he  commanded.  And  what  rendered 
Moses  so  firm  and  faithful  in  all  God's  house  ? 
The  apostle  teaches  that  it  was  all  by  faith.     And 


PRACTICAL     SERMONS.  353 

« this  has  been  the  secret  of  the  patient  and  cheerful 
sufferings  of  the  martyrs.  They  trusted  in  God, 
and  his  strength  was  made  perfect  in  their  weak- 
ness. But  if  faith  becomes  weak,  all  external  obser- 
vances, and  all  internal  strivings  will  be  ineffectual. 
Let  your  constant  prayer  then  be,  "  Lord,  increase 
our  faith."  It  is  by  faith  that  we  inherit  the 
promises. 

4.  To  faith  join  patience ;  for  often  the  fulfilment 
of  the  promise  is  long  deferred.  Though  it  tarry, 
wait  for  it.  The  duty  of  Christians  is  often,  in 
Scripture,  expressed  by  "  waiting" — waiting  on 
the  Lord.  This  implies,  that  patience  is  requisite. 
God  may  not  see  fit  to  appear  when  we  first  call. 
He  may  wisely  intend  to  put  our  faith  and  patience 
to  the  test.  A  hasty,  perturbed  spirit,  however 
warm  the  zeal,  is  not  the  proper  temper  of  depend- 
ent beggars.  We  must  learn  to  feel  that  we 
deserve  no  favour,  and  yet  earnestly  w^ait  upon 
God,  if  peradventure  he  may  have  compassion 
on  us. 

Again,  God's  people  are  in  this  world,  an  afilicted 
people.  "  Many  are  the  afflictions  of  the  righteous." 
In  the  world  they  shall  suffer  persecution ;  and 
throuofh  various  tribulations  must  enter  the  kino-- 
dom.  Under  these  various  afflictions,  the  only 
peace  which  they  can  enjoy,  is  connected  with  a 
patient,  submissive  temper;  a  willingness  to  bear 
whatever  their  heavenly  Father  may  think  proper 
to  lay  upon  them. 

5.  Cast  anchor  on  the  solid  ground  of  God's 
promises.  Take  fast  hold,  and  resolve  never  to  let 
go,  and  you  will  safely  outride  every  storm.     No 

45 


354  PRACTICAL     SERMONS. 

one  has  ever  been  disappointed  who  relied  on  theg» 
faithfulness  of  God.  *'  A  covenant-keeping  God" 
is  one  of  the  titles  by  which  he  has  made  him- 
self known,  "His  faithfulness  reacheth  unto  thte 
clouds."  And  he  has  promised  to  every  one  who 
trusteth  in  him,  "  I  will  never  leave  thee  nor  for- 
sake thee."  Heaven  and  earth  shall  pass  away, 
sooner  than  one  jot  or  tittle  shall  fail  of  all  that  he 
has  promised.  "  Hath  he  said  it,  and  shall  he  not 
doit?" 

6.  Meditate  much  on  the  promised  inheritance. 
Think  how  near  it  is ;  only  a  few  days,  or  at  most 
a  few  years  distant.  These  will  roll  round  as  fast 
as  those  which  have  already  gone  by.  Think  how 
sure  it  is,  resting  on  the  promise  of  one  who  cannot 
lie.  Think  how  rich  it  is — thought  cannot  reach 
it,  much  less  can  words  describe  it. 

But  it  is  enough  for  believers  to  know  that  they 
shall  be  with  Christ,  shall  behold  his  glory,  and 
shall  be  like  him,  both  in  soul  and  body. 


SERMON  XXIV. 


CHRIST   THE   BELIEVER's    REFUGE   AND    CONSOLATION. 


That  we  might  have  a  strong  consolation,  who  have  fled  for  refuge, 
to  lay  hold  upon  the  hope  set  before  us. — Heb.  vi.  18. 


God  would  have  his  people  to  be  comfortable.  He 
has,  therefore,  laid  a  solid  foundation  in  the  pro- 
mises of  his  word,  for  their  consolation.  Human 
faith  is  weak,  and  unless  well  supported,  is  apt  to 
totter  and  suffer  the  soul  to  sink  into  deep  discour- 
agement. The  promises  of  God,  on  which  the 
believer  leans,  are  not  only  rich,  but  sure :  "  they 
are  all  yea  and  amen  in  Christ  Jesus  to  the  glory 
of  God." 

But  as  among  men,  that  which  is  confirmed  by 
a  solemn  oath  is  considered  more  firm  than  that 
which  rests  on  a  simple  promise,  therefore,  God,  in 
condescension  to  our  infirmity,  has  been  pleased  to 
add  an  oath  to  his  promise.  And  because  there 
was  none  greater  by  whom  he  could  swear,  "  he 
sware  by  himself,  that  by  two  immutable  things, 
in  which  it  was  impossible  for  God  to  lie,  we  might 

355 


m 


356  PRACTICAL     SERMONS. 

have  strong  consolation  who  have  fled  for  refuge  to 
lay  hold  upon  the  hope  set  before  us." 

The  form  of  expression  here  used,  is  probably 
derived  from  a  custom  sanctioned  by  the  law  of 
Moses,  that  when  any  person  killed  a  man,  he  had 
the  privilege  of  fleeing  to  one  of  the  cities  of  refuge. 
Of  these,  there  were  three  on  each  side  of  the 
Jordan,  so  situated  as  to  be  in  reach  of  the  inhabi- 
tants of  every  part  of  the  country.  In  ancient 
times,  it  was  usual  among  most  nations,  for  the 
nearest  of  kin  to  a  murdered  person,  to  avenge  his 
death,  by  slaying  the  murderer.  And  the  practice 
still  exists  among  many  barbarous  tribes.  The 
kinsman,  on  whom  the  duty  of  taking  vengeance 
devolved,  was  called  "  the  avenger  of  blood,"  who 
was  considered  bound  in  honour  never  to  give  over 
the  pursuit  of  the  manslayer,  until  blood  was  shed 
for  blood.  Whether  this  custom  took  its  rise  from 
what  God  said  to  Noah  after  the  flood,  "  Whoso 
sheddeth  man's  blood  by  man  shall  his  blood  be 
shed ;"  or  whether  it  originated  in  the  resentful 
feelings  of  human  nature,  it  is  not  necessary  to 
inquire.  The  Mosaic  law  certainly  did  not  give 
rise  to  this  ancient  custom,  but  was  intended  to 
modify  it,  and  to  prevent  the  injustice  and  cruelty 
which  were  likely  often  to  be  done,  in  carrying 
this  custom  into  eff'ect.  For,  in  the  case  in  which 
a  man  was  slain  by  another,  without  the  deliberate 
purpose  of  taking  away  life,  the  kinsman  of  the 
slain,  while  in  the  heat  of  passion  occasioned  by 
the  death  of  a  near  relation,  would  be  poorly  quali- 
fied impartially  to  judge  of  the  motives  from  which 
the  act  proceeded.     There  was,  therefore,  danger 


PRACTICAL     SERMONS.  357 

lest  death  should  be  inflicted  on  an  innocent  person, 
or  on  one  who  did  not  merit  so  severe  a  punishment. 

By  this  law  of  Moses,  therefore,  an  asylum  was 
provided  for  every  manslayer,  who  chose  to  avail 
himself  of  the  privilege,  until  there  was  an  oppor- 
tunity of  a  fair  and  impartial  investigation,  that  the 
true  character  of  the  act  might  be  ascertained.  The 
gates  of  these  cities  of  refuge  were  kept  constantly 
open,  that  there  might  be  no  obstruction  to  hinder 
the  ingress  of  the  manslayer,  by  day  or  by  night. 
The  high-ways  also,  which  led  to  these  cities,  and 
the  bridges,  were  required,  to  be  kept  in  good 
repair. 

But  although  all  manslayers  were  permitted  to 
take  refuge  in  these  cities ;  yet  the  institution  was 
not  intended  to  screen  the  malicious  murderer  from 
condign  punishment;  nor  could  it  avail  such  an 
one  any  thing  to  take  refuge  in  them ;  for  if  upon 
inquiry  it  was  found,  that  the  act  was  designed,  the 
murderer  was  immediately  delivered  up  to  the 
avenger  of  blood  to  be  put  to  death. 

There  were,  however,  other  places  to  which  the 
guilty  were  accustomed  to  flee  for  refuge.  We 
find  that  Joab  when  he  feared  for  his  life,  fled  to 
the  altar  of  burnt-off"erings,  and  laid  hold  of  the 
horns  of  the  altar,  and  refused  to  come  away  or  let 
go  his  hold.  Solomon,  therefore,  directed  that  he 
should  be  slain  there.  As  there  is  nothingf  in 
Scripture  to  sanction  this  custom,  it  is  probable  that 
it  was  borrowed  from  the  pagans,  among  whom 
temples  and  altars  were  always  places  of  refuge  for 
the  guilty ;  and  to  slay  them  in  these  sacred  places 
was  looked  upon  as  a  sacrilegious  violation  of  the 


358  PRACTICAL     SERMONS. 

sanctity  of  the  place.  Some  particular  places 
acquired  such  a  reputation  for  sanctity,  that  fugi- 
tives from  justice  might  remain  securely  in  them 
for  any  length  of  time.  Daphne,  near  to  Antioch, 
in  Syria,  was  one  of  the  most  renowned  places  of 
refuge  in  the  whole  heathen  world.  But  if  the 
refugees  were  caught  without  the  precincts  of  these 
sacred  places,  they  were  liable  to  be  put  immedi- 
ately to  death. 

It  matters  not  to  which  of  the  fore-mentioned 
customs  the  allusion  is  made,  in  our  text:  the  import 
is  the  same,  in  either  case. 

The  precise  meaning  of  the  word  liope^  requires 
a  moment's  consideration.  By  it  most  understand 
the  object  of  hope,  namely,  justification  and  its  con- 
sequence, eternal  life.  Others,  however,  understand 
the  act  or  exercise  of  hope;  but  it  is  more  probable, 
that  by  a  common  figure  of  speech,  the  apostle 
meant  the  foundation  of  hope ;  that  is,  the  promise 
of  which  the  apostle  had  been  just  speaking,  and 
which  generates  hope  in  us.  Certainly,  this 
accords  best  with  the  preceding  context,  and  with 
the  scope  of  his  argument.  God  had  given  a  pro- 
mise and  confirmed  it  by  an  oath.  On  this  solid 
foundation  faith  could  firmly  rest,  and  hope  is  the 
fruit  of  faith,  and  ever  rises  and  falls  with  it.  He 
who  believes  the  promise,  lays  hold  of  hope,  for 
faith  in  the  promises  of  God,  is  the  pillar  and 
ground  of  a  gospel  hope. 

Let  us,  then,  contemplate  the  soul  flying  for 
refuge,  and  laying  hold  of  the  sure  promise  of  God. 
And  here  it  may  be  remarked,  that  no  one  seeks  a 
refuge,  unless  he  is  apprehensive  of  some  danger. 


PRACTICAL     SERMONS.  359 

The  traveller  who  sees  a  storm  rising,  and  appre- 
hends some  injury  from  exposure  to  the  wind,  rain, 
hail,  and  lightning,  flies  to  the  nearest  shelter,  and 
takes  refuge  from  the  gathering  storm. 

So,  he  who  is  pursued  by  a  vindictive  enemy, 
as  was  the  manslayer,  bends  his  course,  and  hastens 
his  steps,  to  the  city  of  refuge.  Thus,  also,  the 
sinner,  when  awakened  to  a  true  sense  of  his  danger, 
begins  to  look  out  for  a  place  of  safety.  But  the 
person  who  apprehends  no  danger  will  not  flee. 
You  may  call  upon  him,  and  invite  him  as  much 
and  as  long  as  you  will,  but  he  heeds  you  not.  He 
is  urged  by  no  motive  strong  enough  to  induce  him 
to  break  ofl"  from  his  worldly  pursuits,  to  seek  salva- 
tion. Hence,  the  necessity  of  conviction  of  sin, 
that  men  may  feel  their  need  of  a  Saviour.  "  The 
whole  need  not  a  physician,  but  they  that  are  sick." 
The  first  step,  then,  is,  to  see  and  feel  that  we  are 
in  a  lost  and  perishing  condition.  We  learn,  in 
accordance  with  this,  that  the  first  work  of  the 
Spirit  is,  to  convince  men  of  sin.  And  although  a 
mere  legal  conviction  has  no  tendency  to  renew  the 
heart ;  yet,  as  God  deals  with  sinners  as  reasonable, 
accountable  creatures,  he  does  not  usually  bestow 
grace  and  pardon  on  them,  until  they  are  made 
sensible  of  their  wretched  and  helpless  condition. 
Thus,  those  convicted  on  the  day  of  Pentecost, 
were  first  pricked  in  their  hearts,  and  cried  out, 
"  Men  and  brethren,  what  shall  we  do  ?"  And  the 
jailor  of  Philippi,  cried  out,  "  What  must  I  do  to 
be  saved." 

Careless  sinners,  all  who  are  at  ease  in  Zion, 
make  light  of  the  gospel  invitation,  and  continue  to 


360  PRACTICAL     SERMONS. 

neglect  tlie  great  salvation.  But  when,  by  the  law 
brought  home  to  the  conscience,  the  false  peace  of 
the  sinner  is  interrupted ;  when  he  begins  to  open 
his  eyes  on  his  true  situation,  and  finds  that  he  is 
in  reality  under  a  sentence  of  condemnation,  and  in 
a  blind  and  helpless  condition — that  his  whole 
nature  is  corrupt,  and  that  he  can  do  nothing  to 
save  himself,  he  begins  in  good  earnest  to  inquire, 
whether  there  is  any  refuge  for  one  in  his  wretched 
condition.  He  will  now  be  disposed  to  listen  to 
every  report  of  a  refuge  whither  he  may  fly  and  be 
safe.  This  subject  now  occupies  his  thoughts,  and 
the  things  of  time  and  sense  no  longer  engross  his 
attention.  All  earthly  things  appear  trivial,  and  his 
only  concern  is,  how  he  may  escape  impending 
wrath,  and  secure  the  salvation  of  his  soul.  Op- 
pressed with  the  burden  of  his  iniquities,  he  groans 
in  anguish.  He  is  filled  with  compunction  for  the 
sins  of  his  youth,  which  now  rise  up  in  fearful 
array  before  his  conscience.  He  is  ashamed  to  look 
up  to  the  throne  of  a  holy  God,  but  cries  with  the 
publican,  "  God  be  merciful  to  me  a  sinner."  He 
takes  all  the  blame  to  himself,  and  acknowledges 
the  ris^hteousness  of  the  sentence  which  condemns 
him.  Sometimes,  he  is  tempted  to  despair  of  any 
relief,  but  the  free  offer  of  salvation  to  the  chief  of 
sinners,  in  the  gospel,  encourages  him  to  indulge  a 
feeble  hope,  that  God  may  intend  mercy  for  his 
miserable  soul.  He  turns  his  face,  therefore,  toward 
the  house  of  refuge,  and  resolves  that  he  will  never 
give  over  seeking,  and  crying  to  God,  for  mercy. 

2.  The  manslayer,  pursued   by  the  avenger  of 
blood,  might,  for  a  season,  persuade  himself  that 


PRACTICAL     SERMONS.  361 

he  could  be  safe  in  some  other  place,  and  might 
attempt  to  conceal  himself  in  some  refuge  nearer 
home.  Such  a  course  would  have  been  exceedingly 
unwise,  for  wherever  he  was,  he  would  still  be 
exposed  to  danger,  and  at  an  unexpected  time,  his 
adversary  might  fall  upon  him,  and  take  away 
his  life.  In  all  the  coasts  of  Israel,  there  was  no 
place  of  security  for  a  manslayer,  but  in  one  of  the 
appointed  cities  of  refuge.  Here  there  was  legiti- 
mate protection,  and  no  where  else. 

Just  such  is  the  case  of  the  awakened  sinner. 
He  is  convinced  that  danger  impends ;  and  that  he 
must  seek  some  refuse  from  the  coming  storm. 
But  he  is  unwilling  to  betake  himself  to  the  house 
of  safety,  to  which  he  is  pointed  by  the  gospel. 
This  method  of  escape  is  foreign  from  his  thoughts, 
and  uncongenial  with  his  feelings.  He  naturally 
turns  to  the  old  covenant,  under  which  he  was 
created.  The  new  is  strange  to  him ;  he  does  not 
understand  it.  He  persuades  himself  that  by 
reforming  his  life,  and  forsaking  those  sins  which 
have  particularly  affected  his  conscience,  he  may  be 
safe  without  fleeing  to  the  house  of  refuge,  which 
seems  to  him  to  be  far  off",  and  of  difficult  access. 
And  if  conscience  is  still  unsatisfied  with  his  refor- 
mation, he  will  add  a  diligent  attendance  on  reli- 
gious duties.  He  will  observe  the  Sabbath,  attend 
the  church,  pray  in  his  family  and  in  his  closet, 
and  manifest  much  zeal  in  all  that  relates  to  the 
externals  of  religion.  In  the  warmth  of  his  zeal,  he 
may  even  aspire  to  the  holy  ministry,  and  may  be 
a  monitor  and  reprover  of  other  sinners.  He 
fancies  himself  to  be  a  religious  man,  and  fondly 

46 


362  PRACTICAL     SERMONS. 

compares  himself  with  the  multitude  who  neglect 
all  attention  to  religion,  and  infers  that  his  condition 
must  be  safe.  He  compares  his  present  with  his 
former  conduct,  and  congratulates  himself  upon  the 
great  change  in  his  manner  of  life.  By  his  fellow- 
professors  he  is  viewed  as  an  eminent  Christian, 
and  his  delusion  is  so  complete,  that  he  has  no 
suspicion  of  himself,  but  thinks  that  all  is  well,  and 
that  when  he  dies,  he  shall  be  received  into  heaven. 
The  awakened  sinner  has  indeed  found  a  refuge, 
but  alas !  it  is  "a  refuge  of  lies."  He  has  no  shelter 
but  his  own  rotten  righteousness.  He  entertains 
high  hopes,  but  they  are  built  on  a  sandy  founda- 
tion. At  some  future  time,  he  will  be  convinced 
that  he  has  taken  refuge  in  an  unsafe  place,  from 
which  he  must  be  driven,  or  miserably  perish. 
This  conviction  of  danger,  may  seize  him  while 
there  is  yet  an  opportunity  of  escaping  to  the  true 
city  of  refuge  which  God  has  appointed,  where  he 
will  still  find  safety  and  protection  But  often  the 
mistake  is  not  detected  until  it  is  too  late  to  seek 
for  safety  in  the  true  refuge.  Some  have  their 
eyes  opened  to  see  their  miserable  condition  just 
when  they  are  leaving  the  world;  when  it  is  too 
late  to  prepare  for  eternity;  and  others  apprehend 
not  their  danger  until  the  light  of  eternity  reveals 
it  to  them.  O  wretched  condition  !  Let  all  con- 
vinced sinners  beware  of  the  danger  of  resting  on 
a  false  foundation,  or  seeking  safety  in  a  refuge  of 
lies.  Let  them  never  feel  at  ease,  until  they  have 
entirely  escaped  from  the  plain  of  destruction,  and 
have  taken  refuge  in  the  mount  of  safety.  We 
must  be  brought  to  renounce  our  own  righteous- 


PRACTICAL     SERMONS.  363 

ness  and  all  dependence  on  our  own  works,  or  on 
our  tears  of  repentance,  and  must  put  our  trust 
solely  in  the  all  perfect  righteousness  of  the  Lord 
Jesus  Christ. 

3.  The  figure,  "flying  for  refuge,"  is  as  well 
suited  to  express  the  act  of  faith,  when  Christ  is 
believed  on,  as  any  that  could  be  used.  And  the 
phrase  "  laying  hold,"  is  strikingly  descriptive  of 
the  earnestness  with  which  the  convinced  sinner 
seizes  the  gracious  promise  of  God,  when  his  eyes 
are  first  opened  to  understand  the  freeness  and 
fulness  of  the  offered  salvation.  As  a  drowning 
man,  with  eagerness  seizes  a  rope  thrown  to  him, 
and  grasps  it  with  a  firmness  which  nothing  can 
loose,  so  the  sinner  pursued  by  the  demands  of  the 
broken  law,  flies  to  the  house  of  refuge  which  is 
opened  in  the  gospel,  and  immediately  enjoys  the 
feeling  of  repose ;  yea,  often,  of  strong  consolation. 
The  expression  lay  hold  of  would  seem  to  have 
allusion  to  the  horns  of  the  altar,  which  the  guilty 
person  who  sought  an  asylum,  grasped. 

Although  there  is  considerable  variety  in  the 
exercises  of  sincere  converts;  yet  there  are  some 
leading  points  in  which  the  experience  of  all  true 
believers  agrees.  As  all  are  by  nature  in  the  same 
condition  of  condemnation  and  depravity;  as  all 
are  equally  helpless;  as  the  same  gospel  is  the 
object  of  the  faith  of  all ;  and  as  regeneration  in  all 
is  the  work  of  the  same  Holy  Spirit ;  there  can  be 
no  essential  difference  in  the  nature  of  the  exercises 
of  genuine  converts.  All,  for  example,  are  con- 
vinced of  sin,  and  feel  themselves  to  be  in  a  perish- 
ing condition.     This  conviction  may,  in  some,  be 


364  PRACTICAL     SERMONS. 

attended  with  a  much  livelier  sense  of  danger,  than 
in  others:  but  the  degree  of  fear  and  terror  excited, 
is  a  mere  circumstance  which  does  not  determine 
either  the  depth  or  genuineness  of  the  sinner's  con- 
victions; for  there  may  be  overwhelming  terror 
where  there  is  but  little  true  conviction,  and  there 
may  be  deep  and  scriptural  conviction  where  there 
is  little  terror,  and  where  the  mind  remains  calm. 
Indeed,  it  often  happens,  that  when  conviction  is 
deepest,  the  mind  is  most  calm.  Even  when  it 
seems  to  be  on  the  borders  of  despair,  and  has 
almost  relinquished  hope,  there  is  often  a  calm,  but 
sad  serenity,  which  is  not  easily  accounted  for. 

There  is  not  only  a  conviction  of  sin,  in  all  true 
converts,  but  a  thorough  feeling  of  utter  helpless- 
ness; not  only  a  conviction  of  inability  to  keep 
the  law,  but  also  to  repent  of  sin  or  receive  the 
gospel.  Unbelief  is  commonly  the  last  sin  of  which 
the  Spirit  convinces  the  awakened  soul — "of  sin, 
because  they  believe  not  in  me."  But  the  truly 
convinced  sinner  never  pleads  his  inability  as  his 
excuse,  nor  feels  less  guilty  on  this  account.  No, 
this  he  is  sensible  is  the  very  core  of  his  iniquity. 
Other  sins  are  the  branches  of  the  evil  tree,  but 
this  is  the  bitter  root  out  of  which  they  grow ;  and, 
therefore,  every  convinced  sinner  is  led  clearly  to 
see  the  justice  of  God  in  his  condemnation.  He 
may  be  said  to  "■  accept  the  punishment  of  his 
sins ;"  for  he  acquiesces  in  the  justice  of  the  sen- 
tence which  condemns  him  to  eternal  misery.  He 
justifies  God,  and  takes  all  the  blame  to  himself 
Indeed,  at  this  point  of  experience,  the  goodness, 
and  especially  the   long-suffering  of  God  toward 


PRACTICAL     SERMONS,  365 

him,  is  apt  to  affect  his  mind  in  a  very  sensible 
manner ;  and  his  feeling  is,  that  if  he  perish  eter- 
nally, he  never  can  feel  that  he  has  been  unjustly 
treated,  but  that  his  gratitude  is  due  to  God  for  his 
long  continued  and  unmerited  kindness.  Views 
and  feelings  of  the  kind  mentioned,  can  only  be 
accounted  for,  on  the  supposition  that  a  spiritual 
change  has  already  passed  on  the  soul;  though 
nothing  is  further  from  the  belief  of  the  subject  of 
these  exercises.  The  sinner  is  often  renewed  before 
he  is  aware  of  it.  Spiritual  life  is  breathed  into 
the  soul,  before  it  is  filled  with  the  joy  and  peace 
which  arises  from  receiving  Christ  by  faith.  There 
are  evident  pulsations  of  life,  and  vital  breathings 
after  God,  the  effect  of  renewing  grace,  before  the 
eyes  are  opened  to  behold  the  reconciled  face  of 
God  in  Christ.  One  of  the  earliest  sensible  feel- 
ings of  the  regenerated  soul,  is  a  sense  of  ingrati- 
tude, which  breaks  the  heart  hitherto  hard,  into  a 
melting  frame  of  godly  sorrow.  Tears  flow  apace. 
This  sorrow  is  sweet  in  the  experience,  because  it 
is  always  mingled  with  a  sense  of  the  mercy  and 
goodness  of  God ;  and  yet  there  may  be  no  thought 
of  being  in  a  safe  state.  But,  usually,  such  exer- 
cises are  soon  succeeded  by  views  of  Christ  as 
an  able  and  a  willing  Saviour.  These  first  views 
of  a  Saviour  are  sometimes  sudden  and  overwhelm- 
ing. The  soul  feels  itself  transported,  as  it  were, 
into  a  new  world.     Gross  darkness  is  exchanored 

o 

for  "  marvellous  light."  The  "joy  is  unspeakable 
and  full  of  glory."  The  soul  exults  and  glories  in 
the  cross  of  Christ;  and  all  doubt  and  fear  are 
expelled,  and  the  heart  is  at  once  filled  with  con- 


366  PRACTICAL     SERMONS. 

trition  and  with  love  and  peace.  These  first 
views  of  a  Saviour  are  often  more  remarkable,  and 
more  sensible  in  the  flow  of  affection  which  accom- 
panies them,  than  any  afterwards  experienced.  The 
blessed  vision  of  divine  truth  thus  enjoyed,  may 
be  repeated  twice  or  thrice,  and  then  the  soul  is 
left  to  what  may  be  called  the  common  encourage- 
ments and  hopes  which  the  gospel  inspires.  But 
it  would  be  unjust  and  injurious  to  many  sincere 
Christians,  to  lay  down  the  preceding,  as  the  uni- 
form experience  of  all  the  children  of  God.  So  far 
from  it,  that  I  am  persuaded,  that  a  large  majority 
of  those  converted  in  our  day,  are  led  in  a  different 
way.  Their  first  views  are  very  obscure,  and  they 
can  point  to  no  particular  time,  when  all  darkness 
and  doubt  were  banished  from  their  minds.  The 
light,  with  them,  has  been  like  the  dawn  of  day,  at 
first  an  obscure  twilight,  but  gradually  increasing 
to  the  clear  light  of  day.  They  are  very  sensible 
of  a  great  change  in  their  views  and  feelings,  from 
what  they  once  were,  but  how  it  came  about,  they 
cannot  tell.  All  they  can  say  is,  "  whereas  I  was 
once  blind,  now  I  see." 

Often,  the  first  views  of  Christ  are  very  partial. 
Perhaps,  the  soul  that  had  considered  its  case  as 
hopeless,  begins  to  see  and  understand,  that  Christ  is 
able  to  save  it,  desperate  as  its  condition  seemed  to 
be ;  and  even  this,  which  to  many  would  seem  as  a 
small  matter,  is  to  a  convinced  soul  almost  in 
despair,  as  life  from  the  dead.  0  to  be  assured 
that  salvation  is  even  possible,  fills  the  soul  with  a 
delight  it  never  before  experienced.  Hope  now 
takes  place  of  despondency ;  and  the  soul  into  which 


PRACTICAL     SERMONS.  367 

this  first  ray  of  light  is  darted,  forms  the  purpose 
never  to  give  over  seeking,  until  salvation  is 
obtained.  And,  in  its  progress,  one  of  its  greatest 
difficulties  is  to  suppress  a  continually  rising- 
thought,  that  a  change  has  been  experienced. 
As  sincere  souls  are  more  apprehensive  of  no 
danger  than  of  false  hope,  they  become  alarmed, 
when  they  find  themselves  insensibly  sliding  into 
the  opinion  that  they  are  already  Christians ;  and 
yet  this  persuasion  is  hard  to  be  resisted,  because 
it  is  based  on  the  evidences  of  piety  contained  in 
the  word  of  God,  and  laid  down  by  judicious 
divines. 

4.  The  blessed  effect  of  flying  to  this  refuge 
which  is  set  before  us  is,  strong  consolation.  No 
feeling  with  which  we  have  an  acquaintance  is 
more  delightful,  than  an  assurance  of  deliverance 
from  a  great  impending  calamity.  And  as  no 
danger  to  which  we  can  be  exposed  is  comparable 
to  that  of  everlasting  misery ;  so  no  enjoyment  is  so 
sweet,  as  the  joy  of  salvation.  It  is  described  as 
"  unspeakable  and  full  of  glory."  It  cannot  be 
otherwise,  but  that  there  should  be  peace  and  joy 
in  believing ;  for  he  who  truly  believes,  must  have 
some  view  of  Christ  as  an  all-sufficient  Saviour. 
He  must  have  some  apprehension  of  the  refuge 
provided  for  guilty  sinners ;  yea,  must  have  fled  to 
this  refuge,  which  act  cannot  take  place  M'ithout 
experiencing  something  of  that  repose  and  comfort, 
which  must  necessarily  follow  from  the  discovery 
of  a  way  of  escape  from  the  impending  wrath  of 
God.  But  it  is  evident  that  though  there  is  ample 
provision  made  for  strong  consolation  to  all  who  fly 


368  PRACTICAL     SERMONS. 

to  this  refuge;  yet  the  comfort  enjoyed  will  gene- 
rally be  in  proportion  to  the  strength  of  the  faith 
exercised.  Often,  faith,  in  its  commencement,  is 
like  a  grain  of  mustard-seed,  so  small,  that  in  the 
midst  of  the  darkness  and  corruption  of  the  human 
heart,  it  can  scarcely  be  discerned.  And  there  is 
in  many  a  gloomy,  melancholy  temperament;  or 
such  a  degree  of  suspicion  and  diffidence  of  them- 
selves, that  they  cannot  easily  be  persuaded  that 
they  are  in  a  safe  state.  Their  comfort  is  therefore 
greatly  marred  by  doubts  and  fears,  which  accom- 
pany some  pious  persons  through  their  whole 
pilgrimage.  There  are  also,  often,  mistakes  enter- 
tained, respecting  the  true  nature  of  conversion. 
It  is  assumed  as  a  truth,  that  this  change  is  in  all 
cases,  very  great  and  perceptible ;  and  as  they  have 
never  experienced  any  thing  of  this  sort,  they  sup- 
pose that  they  are  still  impenitent. 

There  is,  moreover,  some  degree  of  perverseness 
in  relation  to  this  matter,  in  some  serious  people. 
They  get  into  the  habit  of  taking  part  against  them- 
selves, and  of  uttering  constantly  complaints   of 
their  unhappy  state;  and  also  of  refusing  that  con- 
solation which  the  gospel  freely  offers  to  persons  in 
their  condition.      Such   persons   may  be   said  to 
deprive  themselves  of  consolation.     But  it  seems 
wisely  orderly,  that  our  spiritual  comforts  ^hould 
rise  and  fall  with  the  degree  of  strength  or  weak- 
ness in  our  faith.     If  we  could  enjoy  strong  conso- 
lation while  faith  and  love  were  feeble,  it  would 
prevent  us  from  using  suitable  exertion  to  rise,  and 
o-row  in  our  spiritual  attainments.     There  is,  how- 
ever, in  the  promises  of  God  a  rich  fountain,  from 


PRACTICAL     SERMONS.  369 

whence  streams  of  strong  consolation  may  at  any- 
time be  drawn,  hy  the  exercise  of  a  living  faith. 
All  other  joy  fades  away  in  the  near  prospect  of 
death  and  eternity.  It  is  earthly  in  its  source,  and 
cannot  endure  the  bright  light  of  eternity  to  shine 
upon  it.  But  the  consolations  which  are  found  in 
Christ,  become  richer  and  stronger,  the  more  we 
meditate  on  the  awful  realities  of  the  future  world. 
Indeed,  much  of  this  strong  consolation,  experienced 
by  the  believer,  arises  from  an  assured  hope  of 
heavenly  felicity.  It  is  the  anticipation  of  future 
blessedness  which  fills  the  heart  with  a  joy  which 
cannot  be  expressed.  If,  then,  we  would  partake 
of  this  "strong  consolation,"  let  us  be  strong  in 
faith ;  not  staggering  at  the  promise  through  unbe- 
lief, but  being  fully  persuaded  that  what  God  hath 
promised,  he  will  surely  perform.  Let  us  hold  fast 
the  beginning  of  our  confidence,  encouraging  our 
hearts  to  embrace  the  promises  in  all  their  fulness 
and  freeness.  Let  us  come  boldly  to  the  throne  of 
grace,  that  we  may  obtain  mercy. 

1.  From  what  has  been  said,  it  may  be  inferred, 
that  there  is  good  reason  for  the  name  "  gospel" — 
"  good  news."  For  to  the  sinner,  justly  condemned 
by  the  unalterable  law  of  God,  it  opens  a  safe 
refuge,  to  which  the  guiltiest  may  flee.  I  would, 
therefore,  now  invite,  exhort,  and  entreat  every 
sinner  to  avail  himself,  speedily,  of  this  safe  retreat. 
Fly  from  impending  wrath.  The  storm  of  divine 
vengeance  lowers  over  your  head,  and  unless  you 
get  into  some  safe  shelter,  will  soon  overtake  you, 
and  will  surely  overwhelm  you,  and  plunge  you 
into  endless  perdition.      Escape  then — escape  for 

47 


370  PRACTICAL     SERMONS. 

your  lives.  There  is  no  time  to  be  lost.  The  door 
of  mercy  is  now  open,  but  none  can  tell  how  soon 
it  may  be  closed,  for  ever. 

2.  Let  all  beware  of  false  refuges.  Of  these, 
there  are  many,  into  which  deluded  souls  enter  in 
search  of  safety,  but  by  which  they  are  only  ex- 
posed to  a  more  dreadful  destruction.  They  can 
furnish  no  real  shelter  from  the  storm  of  divine 
wrath.  The  most  thev  can  do  is,  to  afford  a  momen- 
tary  ease,  by  cherishing  false  hopes.  ■  But  when 
the  hope  of  the  hypocrite  perishes,  as  it  certainly 
will,  then  he  is  left  in  a  more  miserable  condition, 
than  if  he  had  never  indulged  any  hope.  Among 
false  refuges,  we  may  mention  infidelity,  or  the 
fond  persuasion  that  there  is  no  danger  of  future 
punishment ;  a  trust  in  a  decent,  moral  life,  with- 
out any  saving  knowledge  of  a  crucified  Saviour ; 
self-righteousness,  or  a  dependence  on  the  exact 
performance  of  religious  rites  and  duties ;  also 
the  vain  self-confidence  of  fanatics  and  anti- 
nomians,  who  trust  to  their  own  disordered  imagi- 
nations, or  deceitful  hearts.  Fly  not  to  any  of 
these,  for  they  are  all  refuges  of  lies. 

3.  As  long  as  the  Christian  is  in  this  world,  he 
needs  a  refuge  to  which  he  may  flee  in  seasons  of 
affliction  and  danger.  In  himself,  there  is  no  help 
nor  strength.  He  is  like  a  defenceless,  timorous 
dove,  liable  to  be  devoured  by  every  rapacious  bird 
of  prey.  If  he  had  no  place  of  refuge,  he  could  not 
escape  destruction.  But  having  once  entered  the 
house  of  refuge,  he  is  safe ;  no  enemy  dare  pursue 
him  within  this  sacred  refuge  :  or  if  he  should  there 
be  assaulted,  he  has  at  hand  a  mighty  Redeemer. 


PRACTICAL     SERMONS.  371 

4.  The  believer  having  found  a  safe  refuge, 
should  be  careful  to  remain  u^ithin  the  limits  pre- 
scribed. The  manslayer,  though  acquitted,  could 
not  with  safety  leave  the  city  of  refuge,  during  the 
life-time  of  the  high-priest,  and  that  might  often  be 
as  long  as  he  himself  lived.  But  our  High-priest 
ever  lives,  and  therefore  we  must  ever  remain  in 
the  refuge  to  which  we  have  lied.  There  is  safety 
there,  and  no  where  else.  And  even  when  we 
leave  this  world,  we  are  only  transferred  to  a  higher, 
holier  refuge. 

5.  Let  condemned  and  perishing  sinners,  who 
are  exposed  daily  to  the  wrath  of  God,  avail  them- 
selves of  the  opportunity  of  escaping  to  a  place  of 
safety.  Let  there  be  no  delay  in  fleeing  from  the 
wrath  to  come.  While  you  delay  and  procrastinate, 
divine  vengeance  may  suddenly  overtake  you.  Be- 
hold, now  is  the  accepted  time,  and  now  is  the  day 
of  salvation.  How  can  you  escape,  if  yen  neglect 
so  great  salvation !  Christ,  who  has  provided  this 
refuge,  or  rather,  who  is  himself  the  sinner's  Refuge, 
kindly  invites  you  to  come  to  him  for  rest.  And 
his  gracious  promise  is,  that  "him  that  cometh  he 
will  in  no  wise  cast  out."  Be  wise,  then,  0  ye 
sons  of  men,  and  know  the  time  of  your  merciful 
visitation;  for  many  who  once  occupied  precisely 
the  ground  which  you  now  do,  have  eternally 
perished.  They  put  off  the  matter  too  long,  and 
now  must  lament  their  folly  through  eternity ! 


SERMON    XXV. 


KETURNING  TO   OUR    FIRST    LOVE. 


Nevertheless,  I  have  somewhat  against  thee,  because  thou  hast  left 
thy  first  love.  Remember  therefore  from  whence  thou  art  fallen, 
and  repent,  and  do  the  first  works ;  or  else  I  will  come  unto  thee 
quickly,  and  will  remove  thy  candle-stick  out  of  his  place,  except 
thou  repent. — Rev.  ii.  4,  5. 


Although  our  blessed  Saviour  never  wrote  any 
thing  himself  for  the  church;  yet  we  have  in  the 
evangelists  many  of  his  discourses  in  substance,  if 
not  entire ;  and  here  we  have  seven  epistles,  dictated 
by  him,  and  communicated  to  his  beloved  John, 
after  his  ascension  to  glory.  The  first  of  these  was 
addressed  to  the  church  at  Ephesus,  the  capital  of 
proconsular  Asia;  and  the  other  churches  to  which 
epistles  were  addressed,  were  situated  in  the  vicinity. 
As  the  apostle  John  had  taken  up  his  abode  at 
Ephesus,  these  churches  would  naturally  fall  under 
his  inspection  and  care.  The  angels,  through 
whom  these  epistles  were  addressed  to  the  churches, 
are  commonly  supposed  to  have  been  the  pastors; 
but  a  late  writer  of  our  own  country,  has  an  ingeni- 
ous conjecture,  that  these  angels  were,  in  fact,  the 
37^ 


PRACTICAL     SERMONS.  373 

messenofers  of  these  seven  churches  who  had  been 
sent  by  them  to  attend  on,  and  comfort  their  beloved 
apostle,  in  his  exile,  in  the  island  of  Patmos. 

Many  interpreters,  because  these  epistles  are 
placed  as  a  preface  to  a  book  of  prophecy,  have 
been  of  opinion,  that  they  were  of  a  propheti- 
cal character,  representing  seven  successive  periods 
of  the  history  of  the  Christian  church.  But  there 
is  nothing  in  these  letters  to  the  churches  of  Asia, 
which  has  the  least  appearance  of  prediction,  except 
the  threatenings  and  blessings  which  are  appended 
to  the  epistles,  respectively.  And  the  attempts  to 
apply  the  supposed  prophecies  to  the  several 
periods  of  the  history  of  the  Christian  church,  have 
utterly  failed  ;  or  such  force  has  been  necessary  to 
make  out  any  correspondence  between  the  matter 
of  the  epistles  and  the  events  of  history,  that  every 
impartial  reader  must  see,  that  there  exists  no  solid 
foundation  for  the  opinion,  that  these  seven  epistles 
to  the  churches  of  proconsular  Asia  were  intended  to 
be  prophetical.  It  may  be  satisfactory  to  some,  to 
mention,  that  the  name  Asia,  as  that  of  Europe,  was 
at  first  confined  to  a  comparatively  small  district, 
of  which  Ephesus  was  the  capital.  Most  of  the 
cities  to  which  these  epistles  were  addressed  are 
now  in  a  state  of  utter  desolation,  and  none  more 
so  than  Ephesus,  which  was  in  the  days  of  the 
apostle,  one  of  the  most  celebrated  cities  in  the 
world.  The  threatening  against  the  church  in  this 
place,  mentioned  in  our  text,  has  been  most  signally 
fulfilled.  Not  only  has  the  candlestick  been  re- 
moved, but  the  city  in  which  the  church  was  situ- 
ated is  a  total  ruin.     There  is  something  fearful, 


374  PRACTICAL     SERMONS. 

and  at  the  same  time,  admonitory,  in  viewing  the 
•utter   desolation    of    many   ancient   cities,   which 
seemed  to  have  as  fair  a  prospect  of  perpetuity  as 
any  which  now  flourish  upon  earth.     And  does  the 
same  doom  await  these  also  ?     Will  the  candlestick 
be  removed  from  our  great  cities  ?     Doubtless,  these 
things  were  recorded  for  the  admonition  and  warn- 
ing  of  all  succeeding  churches,  to  the  end  of  the 
world.     There   is   a  greater  uniformity  in  God's 
government  of  cities,  churches  and  nations,  than 
most  are  willing  to  acknowledge.     Without  claim- 
ing any  thing  of  the  spirit  of  prophecy,  it  may  be 
predicted,  that  when  the  cup  of  iniquity,  in  our 
large  cities,  is  full,   (and  the  filling  goes  on  very 
rapidly,)    they   also   will    become    desolate;    and 
the  ground  now  so  highly  appreciated,  will  become 
v7orthless;  and  the  churches,  which  have  left,  or 
shall  leave  their  first  love,  and  refuse  to  repent, 
will  be  removed  ;  so  that  no  vestige  of  them  shall 
remain,  as  is  literally  the  fact,  in  regard  to  Ephesus. 
Already    Ichabod    may    be    inscribed    on    some 
churches  in  our  land,  for  the  glory  is  departed. 
And  as  it  relates  to  the  different  denominations  of 
evangelical  Christians,  it   may  be   predicted  that 
those  which  decline  most  from  the  truth,  and  from 
the  spirit  of  genuine  piety,  will,  notwithstanding 
all  their  efforts  to  increase,  and  although  they  may, 
for  a  while,  flourish  in  numbers  and  wealth,  be 
cast  off,  and  doomed  to  become  desolate.     Let  all 
Christians,  therefore,  fear  the  wrath  of  that  august 
personage,  described   in   the  first  chapter  of  this 
book,  out  of  whose  mouth  proceeds  a  sharp  two- 
edged  sword. 


PRACTICAL     SERMONS.  375~ 

Before  speaking  of  the  declension  of  these  Ephe- 
sian  Christians,  it  will  be  proper  to  say  something 
of  what  is  here  called  "  first  love."  The  promi- 
nent characteristic  of  every  soul  truly  converted  to 
Christianity,  is  love  to  the  Saviour.  The  faith* 
which  is  the  gift  of  God,  and  which  is  wrought  in 
Christians  by  the  Holy  Spirit,  always  works  by 
love.  Love  is,  therefore,  set  down  as  the  first  and 
principal  fruit  of  the  Spirit.  Now,  there  is  some- 
thing peculiar  in  the  exercise  of  this  first  love  of 
the  young  convert.  Its  exercise  is  fervent  and 
tender,  not  founded,  indeed,  on  such  accurate 
views  of  the  character  of  Christ  as  are  afterwards 
acquired ;  and  commonly  less  pure  from  mere 
animal  excitement,  than  that  of  the  mature  Chris- 
tian, but  accompanied  with  more  joy  and  exultation. 
These  joyful  frames,  so  common  in  new  converts, 
may  be  ascribed  to  several  causes.  The  first  is 
the  recent  transition  of  the  soul  from  a  conviction 
of  condemnation,  and  ruin,  and  helplessness,  to  a 
state  of  favour  and  reconciliation.  When  the 
views  of  the  way  of  salvation  are  clear,  and  the 
faith  strong,  there  is  commonly  a  joyful  persuasion 
of  safety  and  pardon ;  and  even  the  hope  of  pardon 
after  a  dark  season  of  distress  and  conscious  con- 
demnation is  like  life  from  the  dead.  This  case  is 
well  illustrated  by  that  of  a  criminal  reprieved 
from  death  when  under  the  gallows.  His  first 
feelings  will  be  extatic,  and  though  his  safety  is  as 
certain  years  afterwards,  he  never  will  experience 
the  same  liveliness  of  joy. 

Another  thing  which  stamps  a  peculiarity  on 
the  first  love  of  the  Christian  is  the  novelty  of  the 


376  PRACTICAL     SERMONS. 

objects  and  scenes  which  are  now  presented  to  his 
enlightened  mind.  All  his  life  time  he  has  been 
in  darkness  respecting  the  true  nature  of  spiritual 
things ;  for  "  the  natural  man  receiveth  not  the 
things  of  the  Spirit  of  God,  for  they  are  foolishness 
unto  him,  neither  can  he  know  them,  because  they 
are  spiritually  discerned."  But  now  the  eyes  of  his 
understanding  being  opened,  and  the  true  light 
shining  into  them,  every  thing  appears  new  and 
attractive ;  and  sometimes,  a  divine  glory  is  ex- 
hibited to  the  contemplation  of  the  enlightened 
mind.  This  light  is,  therefore,  called  '*  marvellous," 
by  an  apostle,  and  the  love  which  accompanies  it, 
partakes  of  its  marvellous  nature.  "  Whom,"  says 
the  apostle  Peter,  "  not  having  seen  we  love ;  in 
whom  though  now  ye  see  him  not,  yet  believing, 
ye  rejoice  with  joy  unspeakable  and  fuM  of  glory." 

Again,  God  deals  with  his  children  in  the  infancy 
of  their  spiritual  life,  as  mothers  with  their  children, 
while  they  are  young.  They  nurse .  them  with 
tender  affection,  and  do  every  thing  in  their  power 
to  render  them  comfortable.  They  furnish  them 
with  the  sweetest  nutriment,  cherish  them  in  their 
bosoms,  carry  thjem  in  their  arms,  and  rock  them  in 
the  cradle.  But  when  they  have  been  weaned, 
and  have  grown  strong,  they  are  turned  out  to 
shift  for  themselves.  They  must  now  learn  to 
work  and  endure  hardships,  and  are  no  longer 
cherished  at  the  breast,  or  dandled  on  the  mother's 
knee. 

Thus,  our  heavenly  Father,  who  exercises  a 
w^armer  and  tenderer  affection  for  his  children, 
than  the  kindest  mothers,  is  pleased  to  deal  very 


PRACTICAL     SERMONS.  377 

tenderly  with  young  converts;  and  often  pours 
streams  of  divine  comfort  into  their  susceptible 
hearts.  They  are  for  a  season  led  in  smooth  and 
pleasant  paths ;  and,  though  dark  clouds  may  occa- 
sionally come  over  them,  and  "weeping may  endure 
for  a  night;  yet  joy  cometh  in  the  morning."  In 
their  prayers  and  other  religious  exercises,  they 
enjoy  liberty  of  access  to  their  heavenly  Father ; 
and  much  of  their  time  is  spent  in  grateful  songs 
of  praise,  for  redeeming  love  and  converting  grace. 
The  state  of  the  soul  at  this  period,  is  beautifully 
expressed  by  the  poet,  in  the  hymn,  which  begins, 

"  Sweet  was  the  time  when  first  I  felt 
The  Saviour's  pardoning  blood,"  &c. 

Earthly  things  now  have  little  or  no  attraction. 
The  thoughts  and  feelings,  the  conversation  and 
actions  are  chiefly  occupied  with  religion.  These 
are  indeed  halcyon  days,  and  will  be  often  after- 
wards remembered  with  a  mournful  pleasure,  when 
the  scene  is  greatly  changed;  and  especially  when 
inbred  corruption  grows  strong,  when  temptations 
vex  the  soul,  and  when  the  heart  seems  to  have 
lost  all  tenderness ;  and  when,  instead  of  joy,  dark- 
ness and  trouble  almost  overwhelm  the  soul.  Then 
is  often  uttered  the  exclamation  of  Job,  '•  0,  that  it 
were  with  me  as  in  months  past." 

The  union  of  the  believer  to  Christ,  is,  in  Scrip- 
ture, often  compared  to  marriage;  and  the  joy  of 
the  young  convert  is  like  the  joy  experienced  in 
the  day  of  espousals.  (Jer.  ii.  2.) 

The  early  days  of  the  true  Christian  may  also 
be  well  illustrated  by  the  feelings  of  the  newly 
enlisted  soldier.      He  rejoices  in  the  "  pomp  and 

48 


378  PRACTICAL     SERMONS. 

circumstance"  of  the  military  life;  is  animated  by 
the  sound  of  martial  music,  and  by  the  sight  of 
splendid  banners,  and  the  gorgeous  costume  of  his 
officers;  and  leads  a  life  of  idleness,  while  his 
bounty  money  supplies  him  with  such  luxuries  as 
he  desires.  But  how  different  are  the  condition 
and  feelings  of  the  same  person,  when  he  receives 
marching  orders ;  and  especially,  when  he  is  led 
into  battle,  when  all  his  energies  are  put  in  requisi- 
tion, and  his  life  is  placed  in  imminent  danger  ! 

But  the  change  in  the  Ephesian  church,  of 
which  the  ascended  Saviour  complains,  and  on 
account  of  which  he  brings  a  charge  against  them, 
is  not  that  which  naturally  occurs  by  a  change  of 
circumstances,  which  may  take  place  without  any 
real  declension  in  the  vigour  of  piety.  When  he 
says,  "thou  hast  left  thy  first  love,"  he  charges 
them  with  actual  backsliding.  And  the  declension 
of  a  church  supposes  that  of  the  members  of  which 
it  is  composed. 

Let  us,  then,  consider  the  causes  and  symptoms 
of  backsliding ;  and  the  imperative  duty  of  all  who 
may  unhappily  have  fallen  into  this  state. 

Declensions  in  vital  piety  are  owing  to  a  variety 
of  causes,  internal  and  external.  Some  of  these 
operate  in  one  case,  and  different  ones,  in  others ;  the 
whole,  however,  may  be  attributed  to  the  tempta- 
tions of  Satan,  the  allurements  of  the  world,  and  the 
inbred  corruptions  of  the  heart.  Declensions  in 
religion  are  very  commonly  produced  by  too  much 
intercourse  with  a  careless,  money-loving,  pleasure- 
seeking  world.  Vital  religion  is  a  delicate  plant, 
and  being  surrounded  by  many  unfavourable  cir- 


PRACTICAL     SERMONS.  379 

cumstances,  is  liable  to  receive  injury  from  contact 
with  a  polluted  world.  He  who  is  clothed  in 
garments  white  and  clean,  will  find  it  difficult  to 
avoid  contracting  spots  which  deform  and  defile  his 
robes,  when  he  is  obliged  to  live  in  a  filthy  house. 
Piety  is  not  the  natural  state  of  the  heart,  but  is 
brought  in  by  a  foreign  influence,  and  finds  many 
things  inimical  to  its  preservation  and  growth,  in 
the  soul  in  which  it  has  taken  up.  its  abode.  For 
a  while,  at  first,  the  young  convert  thinks  but  little 
about  the  business  and  cares  of  the  world.  Perhaps 
he  is  culpably  inattentive  to  those  duties  which  are 
required  in  making  provision  for  the  body.  But 
soon  he  finds,  that  he  must  serve  God  in  a  lawful 
calling — he  must  make  honest  provision  for  his  own 
wants  and  those  of  his  family.  It  is  hard  to  pur- 
sue the  world  just  as  far  as  duty  calls,  and  then  to 
stop.  When  the  efforts  to  acquire  property  are 
successful,  a  pleasure  is  naturally  experienced  in 
the  acquisition  of  good  things.  And,  after  a  while, 
an  undue  love  of  the  w^orld  is  apt  to  be  generated 
insensibly.  The  evil  creeps  in  insidiously,  and 
nothing  unjust  is  thought  of;  but  the  undue  love 
of  the  world,  whether  of  its  riches,  its  honours,  or 
its  pleasures,  will  soon  injuriously  influence  the 
love  of  the  soul  to  its  Saviour.  The  thoughts  are 
too  much  drawn  off"  from  the  contemplation  of  divine 
things,  and  the  relish  for  spiritual  duties  and  enjoy- 
ments is  sensibly  diminished.  The  duties  of  the 
closet  are  no  longer  anticipated  with  delight ;  and 
the  hours  consecrated  to  private  devotion,  which 
were  wont  to  be  the  pleasantest  in  the  whole  day, 
do  not  now  afford  the  same  comfort  as  formerly. 


380  PRACTICAL     SERMONS. 

The  want  of  enjoyment  in  religious  duties,  and  the 
wandering  of  the  thoughts  in  the  midst  of  them, 
and  the  want  of  lively  feeling  naturally  tend  to 
produce  a  backwardness  to  engage  in  them ;  so  that 
were  not  the  person  forced,  as  it  were,  by  conscience 
to  enter  his  closet,  he  would  often  omit  the  duty 
altogether.  But  when  secret  prayer  is  attended  to, 
the  person  on  whom  the  world  has  had  an  undue 
influence,  hurries  over  the  service;  and  often  the 
omission  would  be  better  than  the  performance, 
where  the  service  is  merely  formal,  and  the  knee  is 
bowed  and  words  uttered,  without  one  devotional 
emotion. 

Worldly  company,  and  too  much  occupation 
in  secular  affairs,  are  almost  sure  to  deaden  our 
pious  affections,  and  to  disqualify  us  for  spirit- 
ual exercises.  At  first,  the  soul  which  has  in  it  the 
"  root  of  the  matter,"  is  alarmed  at  the  defect  of 
spiritual  enjoyment,  and  makes,  it  may  be,  some 
inefficient  efforts  to  recover  the  ground  which  has 
been  lost;  but  these  not  proving  successful,  it  gives 
itself  up  to  a  kind  of  indifference.  It  avoids  serious 
reflection  on  its  former  state  of  lively  feeling ;  or 
perhaps  is  tempted  to  think  that  there  was  more 
enthusiasm  than  real  religion  in  those  joyful  frames, 
which  were  once  so  highly  valued.  And  this 
temptation  derives  strength  from  the  recollection 
of  our  ignorance,  and  the  many  false  impressions 
to  which  we  were  then  subject.  Just  so  far  as  this 
temptation  lias  influence,  the  backslider  loses  all 
present  desire  of  having  his  former  exercises  of 
religion  renewed.  This  is  a  fearful  and  dangerous 
delusion.     In  this  state  of  delusion,  the  person  tries 


PRACTICAL     SERMONS.  381 

to  persuade  himself,  that  he  has  lost  nothing ;  that 
sober  thought  and  rational  feeling  have  taken  the 
place  of  enthusiastic  fervours.  But  where  there  is 
any  spiritual  life,  there  will  be  seasons  of  uneasi- 
ness, and  an  irrepressible  feeling  that  all  is  not  right. 
These,  however,  are  but  waking  moments  in  the 
sleep  of  carnal  security,  into  which  the  soul  has 
fallen.  For  the  most  part,  the  conscience  is  lulled 
into  a  false  security ;  and  is  so  little  awake,  to  give 
warning  of  danger,  that  many  things  now  appear 
to  be  lawful  and  innocent,  which  would  have  been 
avoided  as  highly  criminal  in  the  time  of  its  first 
love.  Indeed,  while  in  this  state  of  slumbering, 
you  can  perceive  very  little  difference  between  the 
declining  professor,  and  the  mere  moralist  who 
makes  no  pretensions  to  religion.  And  the  people 
of  the  world  are  surprised  and  gratified,  to  find  that 
those  whom  they  once  shunned,  on  account  of  their 
seriousness,  are  so  much  like  themselves,  and  can 
join  with  them  in  gay  conversation,  and  partici 
pate  in  their  amusements  without  scruple. 

But  let  a  lively  Christian  attempt  to  engage  such 
persons  in  spiritual  and  experimental  conversation 
on  religion,  and  see  what  repugnance  they  will 
manifest  to  lay  open  the  state  of  their  hearts.  Soon 
they  will  contrive  to  change  the  subject ;  and  while 
it  continues,  they  assent  with  painful  feelings,  to 
what  may  be  said.  "  Out  of  the  abundance  of  the 
heart,  the  mouth  speaketh."  There  is  no  surer 
sign  of  declension  from  our  first  love,  than  an  aver- 
sion to  conversation  respecting  Christ,  and  his 
love,  and  our  great  obligations  to  love,  honour  and 
praise  him,  to  the  utmost  of  our  power.      Many 


382  PRACTICAL     SERMONS. 

leave  their  first  love  to  Christ,  who  never  fall  into 
open  transgression :  but  some  are  not  so  much 
favoured.  Thev  are  "  overtaken  in  a  fault,"  under 
some  sudden  temptation,  as  Peter.  Others,  gradu- 
ally sink  into  a  state  of  carnal  security,  until  like 
David,  they  become  entangled  by  some  insidious 
lust.  When  off  their  guard,  the  enemy  comes  in, 
and  presenting  the  bait  of  sensual  pleasure,  they 
are  overcome,  and  remain  for  a  season,  under  the 
dominion  of  sin.  Often  it  becomes  necessary  to 
exclude  such  from  the  communion  of  the  church, 
for  conduct  which  is  dishonourable  to  their  sacred 
profession.  And  the  judicious  exercise  of  discipline, 
is  sometimes  made  the  effectual  means  of  recovering 
true  Christians  from  a  state  of  shameful  backsliding. 
Discipline  is  not  intended  for  the  destruction  of 
those  on  whom  it  is  exercised ;  but  that  they  may 
be  saved,  by  destruction  of  their  pride  and  sinful 
propensities. 

A  more  common  means  of  restoring  backsliders, 
is  the  rod  of  affliction.  The  reason  why  God 
scourgeth  every  son  that  he  receiveth  is,  because 
all  have  faults  and  imperfections,  which  a  kind 
Father  aims  to  correct,  by  the  use  of  the  rod.  By 
affliction,  the  vanity  of  the  world  is  seen.  The 
infatuation  produced  by  the  love  of  the  world  is 
broken.  In  the  dark  day  of  adversity,  when  the 
idols  of  the  backsliding  Christian  have  been  snatched 
away;  when  sickness  has  invaded  his  dwelling, 
and,  either  in  his  own  person,  or  those  as  dear  to 
him  as  his  own  soul,  he  is  excruciated  with  strong 
pain,  and  no  earthly  resource  remains  on  which  he 
can  rely  for  consolation,  he  is  filled  with  sorrow  for 


PRACTICAL     SERMONS.  383 

having  departed  from  the  fountain  of  living  water, 
and  is  driven  to  seek  refuge  and  comfort  in  the 
mercy  of  our  Lord  Jesus  Christ. 

The  last  thing  which  we  propose  to  consider,  is 
the  return  of  the  soul  to  its  first  love.  Backsliding 
Christians  might,  in  justice,  be  cast  off  for  ever ; 
but  God,  who  has  entered  into  covenant  with  his 
people,  is  faithful ;  and  one  of  the  promises  of  the 
new  covenant  is,  that  he  will  "  heal  their  backslid- 
ing." The  good  Shepherd  looks  after  his  wander- 
ing sheep,  and  restores  them.  But  this  he  does 
by  bringing  them  to  a  deep  conviction  of  their 
sin.  Their  second  conversion  is,  like  the  first, 
attended  with  many  painful  and  anxious  feelings, 
but  after  many  discouragements,  they  are  enabled 
to  come  to  Christ  and  cast  themselves  upon  his 
mercy;  and  to  their  astonishment,  their  reception  is 
most  gracious.  They  are  welcomed  as  though 
they  had  never  offended,  and  are  restored  to  the 
joy  of  the  divine  favour. 

But  let  us  attend  to  the  directions  given  in 
the  text,  to  the  Ephesian  Christians.  And  the 
first  is,  to  remember  whence  we  have  fallen. 
In  a  state  of  declension,  there  is  a  stranore  for- 
getfulness  of  former  experience  in  the  divine 
life.  It  is,  therefore,  very  significantly  repre- 
sented by  a  state  of  sleep.  The  very  first  step 
towards  a  return  to  God,  is  to  be  awakened  from 
this  spiritual  slumber;  to  remember  what  we 
once  possessed  and  enjoyed,  and  to  compare  our 
present  condition  with  our  former.  This  awakened 
recollection  will  lead  the  soul  to  understand  the 
cause  of  its  departure  from  God,  and  to  trace  all 


384  PRACTICAL     SERMONS. 

the  steps  of  its  retrograde  course.  Memory  is  a 
valuable  faculty  of  our  minds,  and  its  exercise  is  of 
much  avail  in  religion.  "Remember!"  My  hearers, 
our  exalted  Saviour  seems  to  address  this  word 
unto  us.  Let  us,  then,  remember  what  we  once 
wfere;  what  lively  feelings  of  penitence,  love,  and 
joy,  sweetly  mingled  their  emotions  in  our  early 
experience  in  religion.  Let  us  remember  what 
hopes  we  then  cherished,  what  resolutions  we 
formed — yea,  what  solemn  vows  we  made  and 
recorded  in  the  house  of  God.  Did  we  then  sup- 
pose, that  we  should  ever  become  so  cold  and 
indifferent  in  our  religious  feelings  as  at  present? 
When  aged  Christians  warned  us  of  our  danger, 
we  were  disposed  to  think  that  their  solicitude  in 
our  behalf  was  superfluous,  for  we  were  confident, 
that  we  should  never  decline  from  the  walk  of 
faith.  Our  foresight  was,  indeed,  short;  by  insen- 
sible degrees  we  left  our  first  love,  and  have  wan- 
dered like  straying  sheep.  But  now,  again,  the 
good  Shepherd  causes  us  to  hear  his  voice.  And 
his  first  call  to  us  is  to  "■  remember" — to  remember 
whence  we  have  fallen.  This  is  in  order  to  the 
next  step,  which  is  to  repent.  Be  sorry  for  what 
you  have  done.  We  should  be  willing  to  admit 
the  painful,  humbling  con\dction  that  we  have 
grievously  and  foolishly  sinned,  in  departing  from 
the  living  God.  Sin  is  embittered  to  none,  more 
than  to  the  penitent  backslider;  especially  the  sin 
of  ingratitude  breaks  his  heart.  He  is  astonished 
at  his  own  blindness  and  unbelief  which  prevented 
him  from  seeing  the  snare  which  the  enemy  spread 
to  entangle  his  feet.      0   what  infatuation !  after 


PRACTICAL     SERMONS.  385 

having  tasted  the  joy  of  pardoned  sin,  and  after 
being  favoured  with  the  spirit  of  adoption,  to  turn 
again  to  folly.  This  fills  him,  on  the  recollection, 
with  astonishment  and  regret;  and  he  now  asks 
himself,  "  What  fruit  had  ye  in  those  things 
whereof  ye  are  now  ashamed?"  Where  now  are 
the  promised  pleasures  of  sin  ?  Alas !  that  which 
was  sweet  in  the  mouth  is  turned  to  gall  and  worm- 
wood in  the  stomach.  Remember,  then,  from 
whence  thou  hast  fallen  and  repent. 

But  our  obedience  must  not  be  confined  to  the 
feelings  and  affections  of  the  heart,  however  pious 
and  penitent  these  may  be.  A  good  tree  will  pro- 
duce good  fruit.  Our  Lord,  therefore,  adds,  "  and  do 
the  first  works."  Immediately,  on  a  sinner's  first 
conversion,  he  begins  to  work.  "  Lord,  what  wilt 
thou  have  me  to  do?"  is  the  language  of  every 
renewed  heart.  "  He  that  hath  my  commandments 
and  keepeth  them,"  saith  our  Lord,  *'  he  it  is  that 
loveth  me."  "  If  ye  love  me  keep  my  command- 
ments." But  in  a  state  of  backsliding,  the  com- 
mandments of  Christ  are  neglected,  or  obeyed  in  a 
very  imperfect  manner.  Undue  conformity  to  the 
world  takes  the  place  of  self-denial,  and  formality  is 
substituted  for  spirituality,  in  the  worship  of  God. 
But  when  the  backslider  is  reclaimed — which  is 
really  a  new  conversion — he  is  again  led  to  engage 
cordially  in  the  service  of  God.  He  now  returns 
to  the  performance  of  his  first  works,  as  well  as  to 
the  exercise  of  his  first  love.  He  again  abounds  in 
prayer  and  praise,  makes  the  Sabbath  a  delight, 
and  counts  it  honourable ;  draws  nigh  to  God  in  the 
holy  supper ;  and  is  found  walking  in  all  the  com- 

49 


386  PRACTICAL     SERMONS. 

mandments  of  the  Lord,  blameless.  He  does  justly^ 
loves  mercy,  and  walks  humbly  with  his  God.  The 
heart  of  a  reclaimed  backslider  is  sure  to  be  more 
humble  and  distrustful  of  itself  than  before.  There 
is  also,  now,  more  caution  and  watchfulness,  in 
regard  to  the  heart.  It  has  been  found  to  be 
"  deceitful  above  all  things,"  and,  therefore,  ought 
not  to  be  trusted.  The  vain  self-confidence  of  such, 
is  now  completely  cured.  The  reclaimed  penitent 
knows,  experimentally,  that  his  standing  is  not  in 
himself;  that  unless  he  is  preserved  by  the  grace 
of  God,  he  will  certainly  fall  away  again. 

The  penitent  backslider  is  especially  on  his 
guard  against  those  sins  and  temptations  by  which 
he  was  overcome,  when  he  departed  from  God;  so 
that,  in  all  his  after  life,  he  is  more  secure  from 
these,  than  from  other  sins. 

Two  feelings  are  predominant  in  the  exercises  of 
a  returning  backslider ;  these  are  shame,  and  a  lively 
feeling  of  the  baseness  of  ingratitude.  Such  a  soul 
is  ashamed  to  look  up,  and  is  often  so  confounded 
and  overwhelmed  with  this  feeling,  that  it  remains 
silent  before  God.  This  frame  of  mind  is  vividly 
described  by  Ezekiel  in  the  following  language : 
"  That  thou  may  est  remember  and  be  confounded, 
and  never  open  thy  mouth  any  more  because  of  thy 
shame,  w^hen  I  am  pacified  toward  thee,  for  all  that 
thou  hast  done,  saith  the  Lord  God." 

The  mercy  of  God,  in  graciously  receiving  the 
returning  backslider,  appears  to  him  more  wonder- 
ful than  it  did  on  his  first  conversion,  and  his 
admiration  of  the  long-suffering  of  the  Lord  is 
greatly  enhanced.     It  is  true,  then,  that  God  in  his 


PRACTICAL     SERMONS.  387 

wisdom,  overrules  even  the  falls  and  declensions  of 
his  people,  to  increase  their  humility  and  watchful- 
ness. The  reclaimed  backslider  is  also  rendered 
more  charitable  and  forbearing  to  his  brethren,  when 
they  appear  delinquent  in  duty,  or  are  overtaken  in 
a  fault. 

Let  all  churches  make  the  inquiry  seriously 
and  honestly,  whether  they  have  not  left  their  first 
love.  With  many,  the  fact  is  notorious;  their 
departure  from  God  may  be  said  to  be  visible  and 
great.  Where  is  now  that  fervent  affection  and 
ardent  zeal  which  once  characterized  them  ?  Where 
now  is  that  spirit  of  earnest,  wrestling  prayer, 
which  seemed  as  if  it  would  give  God  no  rest  until 
he  should  cause  the  righteousness  of  Zion  to  go 
forth  as  brightness,  and  the  salvation  thereof,  as  a 
lamp  that  burneth  ?  Where  now  is  that  fruitful- 
ness  in  works  of  piety,  mercy,  and  benevolence, 
which  adorned  your  profession  ? 

"  Remember,  therefore,  from  whence  ye  are 
fallen  and  repent,  and  do  your  first  works."  Other- 
wise, the  threatening  against  Ephesus,  so  fear- 
fully executed,  maybe  realized  in  your  case.  Your 
candlestick  may  be  removed.  Darkness  may  suc- 
ceed to  light.  Error  may  overspread  the  church. 
Faithful  ministers  may  be  withdrawn,  and  false 
teachers  may  come  in  their  place.  For  your  own 
sakes,  and  that  of  your  posterity,  awake  out  of 
your  sleep.  Seek  the  Lord  for  the  return  of  his 
grieved  Spirit.  Cry  mightily  to  God  for  his  reviv- 
ing influences. 

As  every  church  consists  of  individuals,  I  would 
call   upon   all   professors   to   consider  their  ways. 


388  PRACTICAL     SERMONS. 

Examine  yourselves,  whether  you  be  in  the  faith; 
and  whether  you  are  in  a  growing,  thriving  con- 
dition ;  for  if  not,  you  are  surely  in  a  state  of 
declension.  There  is  no  standincr  still  m  religion. 
If  you  are  not  pressing  forward,  you  are  certainly 
retrograding.  You  are,  this  day,  solemnly  called 
■upon  to  remember  the  times  and  seasons  which  are 
past — to  remember  the  love  and  joy  of  your 
espousals  unto  Christ,  when  the  candle  of  the  Lord 
shone  upon  your  tabernacle ;  and  when  your  chief 
delight  was  in  the  service  of  God;  when  the  very 
name  of  Jesus  was  as  ointment  poured  forth — when 
he  gave  you  songs  in  the  night,  and  in  the  morn- 
ing, your  first  thoughts  spontaneously  arose  to  God 
your  Redeemer.  Then  you  could  say,  "  It  is  good 
for  me  to  draw  near  to  God."  "  Whom  have  I  in 
heaven  but  thee?"  "There  is  none  in  the  earth 
that  I  desire  besides  thee."  *'  One  day  in  thy  courts 
is  better  than  a  thousand,  and  I  had  rather  be  a 
door-keeper  in  the  house  of  God,  than  dwell  in  the 
tents  of  sin."  Then  you  rejoiced,  when  they  said, 
"  Come,  let  us  go  up  to  the  house  of  the  Lord." 

But  how  is  it  with  you  now  ?  What  does  con- 
science testify  as  to  your  present  condition  ?  What 
testimony  would  your  closet  give,  if  it  could  speak  ? 
Alas  !  what  a  change  !  Where  now  are  your  reli- 
gious comforts  ?  What  has  become  of  that  sweet 
peace  you  once  enjoyed  ?  Perhaps,  you  even 
doubt  of  the  reality  or  genuineness  of  your  former 
experiences.  You  have,  like  the  virgins  in  the 
parable,  fallen  into  a  slumbering  state,  in  which  the 
awful  truths  of  religion  are  dimly  perceived,  and 
make  but  a  slight  and  transient  impression  on  your 


PRACTICAL     SERMONS.  389 

mind,  when  they  occur  to  your  thoughts.  To  you, 
I  would  say,  "  Awake  out  of  sleep,  arise  from  the 
dead,  and  Christ  shall  give  thee  light."  Remem- 
ber from  whence  you  have  fallen;  repent  and  do 
your  first  works.  Your  present  situation  is  one  of 
extreme  danger.  While  in  this  deadening  state, 
you  cannot  possess  satisfactory  evidence  of  the 
genuineness  of  your  piety.  While  in  this  state  you 
cannot  glorify  God,  nor  be  useful  to  men  according 
to  your  ability  and  opportunity.  And  how  sad 
your  condition,  if  death  should  find  you  in  this  un- 
prepared state !  ''  O  that  they  were  wise,  that 
they  would  consider  their  latter  end." 

If  there  should  be  any  present  who  have  been 
made  sensible  of  their  sinful  departure  from  God, 
and  who  are  sunk  in  discouragement,  and  agonized 
with  fear,  lest  they  have  sinned  beyond  the  reach 
of  mercy  and  bounds  of  forgiveness,  and  who,  by 
these  views  are  prevented  from  returning,  to  such 
I  would  say,  dishonour  not  God,  by  entertaining 
such  hard  and  unbelieving  thoughts.  His  mercy 
is  infinite.  As  high  as  are  the  heavens  above  the 
earth,  so  high  are  his  thoughts  of  mercy  above  our 
conception.  He  has  left  special  promises  for  the 
encouragement  of  such  as  you;  and  he  has  never 
rejected  one  who  came  unto  him.  You  cannot 
gratify  the  heart  of  your  sympathizing  Saviour 
more,  than  by  exercising  confidence  in  his  power 
and  willingness  to  save  you. 

I  would  conclude  by  addressing  you  in  the  lan- 
guage of  God  by  the  prophet  Hosea :  "  0  Israel, 
return  unto  the  Lord  thy  God ;  for  thou  hast  fallen 
by  thine  iniquity.     Take  with  you  words  and  turn 


390  PRACTICAL     SERMONS. 

to  the  Lord;  saj  -unto  him,  take  away  all  iniquity 
and  receive  us  graciously — for  in  thee  the  fatherless 
findeth  mercy."  To  which  his  gracious  answer  is, 
"  I  will  heal  their  backslidings  and  love  them  freely ; 
for  my  anger  is  turned  away  from  him.  I  will  be 
as  the  dew  unto  Israel;  he  shall  grow  as  the  lily, 
and  cast  forth  his  roots  as  Lebanon.  His  branches 
shall  spread,  and  his  beauty  shall  be  as  the  olive- 
tree,  and  his  smell  as  Lebanon.  They  that  dwell 
under  his  shadow  shall  return,  they  shall  revive  as 
the  corn,  and  grow  as  the  vine.  The  scent  thereof 
shall  be  as  the  cedars  of  Lebanon;  and  Ephraim 
shall  say.  What  have  I  to  do  any  more  with  idols?" 


SERMON  XXVI. 


THE    BLESSEDNESS    OF   TRUSTING   IN   GOD. 


Blessed  are  all  they  that  put  their  trust  in  him. — Psa.  ii.  12. 

That  this  psalm  relates  to  the  Messiah  is  admitted 
by  Jews  as  well  as  Christians.  Whether  it  has 
a  primary  respect  to  David  and  the  establishment 
of  his  kingdom  on  Mount  Zion,  or  should  be 
entirely  referred  to  Messiah,  is  a  point  on  which 
expositors  are  not  agreed ;  and  it  is  not  a  matter  of 
so  much  importance,  as  to  render  it  necessary  for 
us  to  discuss  it  in  this  place.  That  it  does  contain 
an  important  prediction  of  the  Lord  Jesus  Christ, 
does  not  rest  on  the  interpretation  of  fallible  men ; 
but  is  expressly  decided  by  the  authority  of  divine 
inspiration.  "  The  kings  of  the  earth  set  them- 
selves, and  the  rulers  took  counsel  together  against 
the  Lord  and  his  anointed."  This  passage  is 
quoted  and  expressly  applied  to  Christ  by  the 
whole  college  of  apostles,  after  they  had  received 
the  plenary  inspiration  of  the  Holy  Spirit,  on  the 
day  of  Pentecost.  For  upon  hearing  the  report  of 
Peter  and  John,  who  had  been  arraigned  before  the 

391 


392  PRACTICAL     SERMONS. 

sanhedrim,  the  apostles  all  broke  out  in  praise  to 
God,  saying,  "  Lord,  thou  art  God,  which  hast 
made  heaven  and  earth  and  the  sea,  and  all 
that  in  them  is ;  who  by  the  mouth  of  thy  servant 
David  hast  said.  Why  did  the  heathen  rage,  and 
the  people  imagine  vain  things  ?  For  of  a  truth, 
against  thy  holy  child  Jesus  whom  thou  hast 
anointed,  both  Herod  and  Pontius  Pilate,  with  the 
Gentiles  and  people  of  Israel,  were  gathered  to- 
gether, for  to  do  whatsoever  thy  hand  and  thy 
counsel  determined  before  to  be  done."  (Acts  iv. 
24—28.) 

In  regard  to  the  remarkable  declaration,  "  This 
day  have  I  begotten  thee;"  the  apostle  Paul  assures 
us,  that  such  an  address  was  never  made  to  the 
highest  of  created  angels.  There  is  but  one  to 
whom  it  could  with  propriety  be  made;  and  by 
orthodox  commentators  it  has,  from  time  immemo- 
rial, been  supposed  to  have  respect  to  the  eternal 
generation  of  the  Son;  for  the  expression  "this 
day"  is  not  to  be  taken  as  having  reference  to  any 
particular  day,  but  as  relating  to  a  perpetuity  of 
duration. 

Paul,  in  his  discourse  delivered  in  Antioch,  in 
Pisidia,  applies  this  declaration  to  the  resurrection 
of  Christ,  saying,  *'  We  declare  unto  you  glad 
tidings,  how  that  the  promise  which  was  made  unto 
the  fathers,  God  hath  fulfilled  the  same  unto  us 
their  children,  in  that  he  hath  raised  up  Jesus 
again,  as  it  is  written  in  the  second  Psalm,  "  Thou 
art  my  Son;  this  day  have  I  begotten  thee."  It 
cannot  be  supposed  by  any,  that  Christ  was  not 
trulv  the  Son  of  God,  before  his  resurrection ;  there- 


PRACTICAL     SERMONS.  393 

fore  the  meaning  must  be  that  by  the  resurrection, 
Jesus  was  manifested  to  be  the  Son  of  God ;  just  as 
he  was  by  being  born  of  the  Virgin  by  the  power 
of  the  Holy  Ghost.  The  exhortation  to  "  kiss  the 
Son" — and  the  benediction  on  all  who  trust  in  him, 
can  refer  to  no  other  but  the  Son  of  God.  We  are 
never,  in  Scripture,  exhorted  to  trust  in  any  mere 
creature,  however  exalted.  On  the  contrary,  a 
curse  is  denounced  on  every  one  "  who  trusteth  in 
man,  and  maketh  flesh  his  arm."  This  portion  of 
the  Psalm,  therefore,  can  have  no  application  to 
David  or  Solomon,  but  must  refer  solely  to  the 
Messiah  who  is  the  eternally  begotten  Son  of  God. 

The  act  of  trust  is  so  familiar  to  all,  that  it 
requires  no  explanation.  Even  children  know 
what  is  meant  by  trust  in  any  one.  Two  things 
are  always  implied  in  trusting ;  the  first  is  a  con- 
viction of  need,  and  sense  of  dependence.  He  who 
needs  nothing,  will,  of  course,  not  trust  to  another 
for  what  he  has  in  himself;  and  he  who,  though 
destitute,  is  not  sensible  of  his  need,  will  never  be 
induced  to  trust  in  another 

The  second  thing  implied  in  the  act  of  trust  is, 
a  persuasion  of  the  good-will,  ability,  and  fidelity 
of  the  person  in  whom  we  trust.  A  child  in 
danger,  will  fly  to  the  arms  of  its  father  with  confi- 
dence, but  will  not  trust  to  another  child,  however 
affectionate ;  because  it  is  not  persuaded  of  its 
ability  to  protect  it.  Neither  would  a  child  trust 
to  an  entire  stranger,  as  having  no  assurance  of  his 
good-will ;  nor  would  it  fly  to  the  arms  of  one,  by 
whom  it  had  often  been  deceived. 

The  exercise  of  a  saving  faith  is  not  more  fre- 

50 


394  PRACTICAL     SERMONS. 

ly  expressed  by  any  term  than  by  trust.  Indeed, 
whenever  we  believe  in  a  promise  of  any  one ;  that 
is,  when  we  are  fully  persuaded  of  the  truth  of  a 
promise,  that  act  of  faith  is  properly  termed,  trust. 

Man  is  so  dependent  on  Providence  for  the  com- 
mon blessings  of  this  life,  that  trust  in  God  for 
these,  is  the  state  of  mind  which  is  becoming. 
For,  although  we  procure  many  temporal  blessings 
by  the  instrumentality  of  our  own  faculties,  or  the 
labour  of  our  hands ;  yet  these  blessings  are  as 
really  the  gifts  of  our  heavenly  Father  as  if  we 
used  no  means  whatever;  for  without  the  blessing 
of  God,  all  our  toil  and  ingenuity  would  effect 
nothing.  "  Except  the  Lord  build  the  house,  they 
labour  in  vain  that  build  it."  God  is  the  "  Father 
of  lights  from  whom  cometh  down  every  good  and 
perfect  gift."  This  dependence  on  God,  we  should 
feel  in  relation  to  all  our  efforts  to  procure  common 
blessings ;  and  not  only  feel  it,  but  openly  acknow- 
ledge it,  when  we  partake  of  the  common  bounties 
of  divine  Providence. 

But,  in  regard  to  spiritual  and  eternal  blessings, 
our  dependence  is  still  greater;  for  man  has  already 
lost  the  favour  of  God,  and  has  fallen  under  his 
dreadful  curse.  Man  is  also  sunk  deeply  into  a 
state  of  depravity.  He  has  lost  all  true  knowledge 
of  God  his  Creator;  and  is  not  only  a  miserable, 
but  a  helpless  creature.  He  is  unable,  by  any 
sufferings  which  he  can  endure,  to  expiate  the 
smallest  of  his  sins.  He  is  unable  to  vivify  his 
dead  soul,  or  to  bring  back  life  into  his  benumbed 
faculties.  If  his  salvation  depended  on  it,  he  could 
not  cause  his  heart  to  go  forth  in  love  to  God,  or 


PRACTICAL     SERMONS.  395 

cease  the  undue  exercise  of  self-love  and  love  to  the 
creature.  "The  carnal  mind  is  not  subject  to  the 
law  of  God,  neither  indeed  can  be."  But  this 
inability  of  the  heart  and  will  is  so  far  from  furnish- 
ing any  excuse  to  the  sinner,  that  it  is  the  chief 
ground  of  his  criminality.  What !  a  heart  so 
depraved  that  nothing  can  induce  it  to  reverence 
and  love  its  Creator  !  Will  any  one  dare  to  plead 
the  possession  of  such  a  heart,  as  a  reason  why  he 
should  not  be  punished  when  arraigned  at  the 
tribunal  of  God?  Man,  in  his  natural  state,  is 
also  blind  and  ignorant.  Some,  like  the  Pharisees 
of  old,  will  be  ready  to  ask,  "  What!  are  we  blind 
also  ?"  Yes,  all  are  blind,  however  acute  their 
intellect,  however  stored  with  human  learning  their 
minds.  *'  The  natural  man  receiveth  not  the  things 
of  the  Spirit  of  God ;  they  are  foolishness  to  him ; 
neither  can  he  know  them,  because  they  are  spirit- 
ually discerned."  (1  Cor.  ii.  14.) 

Here,  then,  is  a  threefold  misery  common  to  all  the 
children  of  Adam — blindness,  deadness,  and  guilt; 
and  to  qualify  himself  as  a  physician  to  cure  the 
threefold  malady,  Christ  has  assumed  as  Mediator,  a 
threefold  office,  viz.  of  a  prophet,  of  a  priest,  and  of  a 
king ;  and  in  this  threefold  office,  the  sinner  must 
trust  in  him  for  salvation.  But  it  may  be  alleged, 
that  this  misery  of  man  is  merely  imaginary  • 
that  the  majority  of  men  are  in  a  good  moral  con- 
dition, and  behave  as  well  as  could  be  expected  in 
the  circumstances  in  which  they  are  placed.  It  is 
admitted  that  all  are  not  equally  abandoned  in 
iniquity.  It  is  admitted,  that  many  maintain  a 
decent  outward  appearance.      It  is  admitted  that 


396  PRACTICAL     SERMONS. 

many  are  strict  in  the  observance  of  rites  and  forms 
in  religion ;  and  show  themselves  to  be  of  the  same 
spirit  as  the  Pharisees  of  old.  And  it  is  evident 
that  few  among  men  seem  to  have  any  particular 
conviction  of  the  miseries  which  have  been  men- 
tioned. But  this  blindness  and  insensibility  are 
rather  aggravations  of  their  misery,  than  allevia- 
tions. Indeed,  this  stupidity  respecting  spiritual 
concerns  and  eternal  interests  is  the  very  worst 
symptom  of  their  desperate  disease.  If  they  were 
sensible  of  their  sins,  if  they  lamented  their  blind- 
ness, if  they  were  crying  out,  "  What  must  I  do  to 
be  delivered  from  this  dreadful  curse?"  there  would 
be  some  hope  of  them ;  but  as  long  as  this  state  of 
blindness  and  insensibility  remains,  there  is  no 
hope ;  for  they  never  can  be  induced,  in  this  state, 
to  apply  the  only  remedy ;  which  remedy  is  of  that 
nature,  that  it  must  be  apprehended  and  appropri- 
ated by  the  rational  mind.  *'  They  that  are  whole 
need  not  a  physician,  but  they  that  are  sick." 
Christ  says,  "  I  came  not  to  call  the  righteous,  but 
sinners  to  repentance." 

If  you  saw,  in  a  public  prison,  a  number  of  crimi- 
nals under  sentence  of  condemnation  to  suffer 
capital  punishment,  and  should  observe  some  of  the 
number  indulging  in  singing  and  dancing,  and 
every  species  of  mirth  and  levity,  and  using  all 
their  influence  to  bring  their  companions  into  the 
same  temper,  would  you  call  these  happy  ?  Would 
any  man  in  his  senses  envy  such  happiness  as  this  ? 
On  the  contrary,  would  not  all  be  shocked  at  this 
most  unseasonable  and  reckless  levity?  And  if 
obliged  to  choose  between  this  state  of  mind,  and 


PRACTICAL     SERMONS.  397 

that  of  those  who  were  cast  down  and  mourning 
their  unhappy  lot,  who  would  not  prefer  the  condi- 
tion of  the  latter  ? 

All  men  need  a  refuge  to  which  they  may  flee 
for  safety ;  and  happy  are  they  who  have  been  so 
made  sensible  of  their  danger  and  misery,  that  they 
are  anxiously  seeking  a  place  of  safety.  Their 
case  is  urgent — their  danger  is  imminent — the 
misery  which  awaits  them  is  inconceivably  greatj 
and  they  are  utterly  helpless  in  themselves,  and 
unable  to  extricate  themselves  from  their  miserable 
circumstances,  or  to  ward  off  the  threatening^  danger 
which  is  ready  to  burst  on  their  guilty  heads.  And 
as  they  cannot  escape  by  their  own  wisdom  or 
power,  so  no  other  creature  has  ability  to  rescue 
them  from  ruin.  Whither,  then,  shall  they  turn  ? 
to  whom  shall  they  apply  for  help  and  deliverance  ? 
The  only  one  who  has  power  to  save  them  is  the 
Person  whom  they  have  offended,  and  whose  dis- 
pleasure they  have  incurred — the  very  Person  who 
holds  in  his  hand  upraised  the  sword  of  vindicatory 
justice,  ready  to  strike  the  sinner  dead.  "  The 
Judge  of  all  the  earth  will  do  right."  And  it  is 
right  to  inflict  condign  punishment  on  impenitent 
sinners,  who  have  long  rejected  the  gracious  offers 
of  reconciliation.  Where  then  is  there  any  hope 
for  the  sinner,  justly  condemned  by  the  law  of  his 
God  ?  No  where,  but  in  the  gospel  of  salvation. 
Here,  and  here  alone,  is  there  a  door  of  hope  open 
for  the  guilty.  Sin  cannot  escape  punishment  in 
the  just  government  of  a  holy  God.  He  says,  "  I 
will  by  no  means  clear  the  guilty."  "  Surely,  O 
Lord,  thou  wilt  slay  the  wicked."     But  blessed  be 


398  PRACTICAL     SERMONS. 

God,  sin  may  be  punished  in  an  adequate  substi- 
tute. It  has  been  punished  in  our  divine  Surety; 
for  "  he  was  wounded  for  our  transgressions;  he  was 
bruised  for  our  iniquities."  "  He  was  made  a  curse 
for  us  to  redeem  us  from  the  curse  of  the  law." 
"  Our  iniquities  were  laid  upon  him."  The  satis- 
faction is  complete.  It  is  of  infinite  value.  It  is 
impossible  that  any  sins  should  be  of  such  heinous 
guilt,  that  the  application  of  the  blood  of  Jesus  will 
not  cleanse  it.  "  Though  your  sins  be  as  scarlet, 
they  shall  be  white  as  snow ;  though  they  be  red 
like  crimson,  they  shall  be  as  wool."  (Isa.  i.  18.) 

Jesus  of  Nazareth  is  revealed  as  the  true  Messiah, 
God's  Anointed,  the  King  of  Zion — the  only  true 
High  Priest,  after  the  order  of  Melchisedec,  and 
the  prophet  of  Israel  of  whom  all  God's  people  are 
taught.  He  is  the  Saviour  of  the  world ;  and  "  there 
is  no  other  name  given  under  heaven,  wdiereby  we 
must  be  saved."  "  Kiss  the  Son  lest  he  be  angry, 
and  ye  perish  from  the  way,  when  his  wrath  is 
kindled  but  a  little.  Blessed  are  all  they  that  put 
their  trust  in  him." 

Trust  in  the  Redeemer  supposes  that  he  has 
manifested,  in  some  way,  a  willingness  to  save  us. 
In  order  that  trust  have  a  firm  foundation,  it  is 
requisite  that  there  should  be,  not  only  a  gene- 
ral expression  of  benevolence  and  good-will,  but 
explicit  promises  of  relief.  And  such  promises  are 
especially  necessary  in  the  case  of  the  sinner ;  for 
he  can  with  difficulty  be  convinced,  that  there  can 
be  any  salvation  for  one  so  vile  as  he  now  sees  him- 
self to  be.  Therefore  we  find  the  gospel  full  of 
kind  invitations  and  gracious  promises  to  all  who 


PRACTICAL     SERMONS.  399 

will  come  unto  him  and  receive  salvation  as  a 
free  gift.  These  are  the  glad  tidings  by  which  so 
many  wounded  spirits  have  been  healed  and  com- 
forted. The  convinced  sinner,  (for  no  other  can 
trust  in  the  Redeemer,)  finding  every  other  refuge 
to  be  false,  and  every  other  arm  to  be  weak,  has,  at 
length,  his  attention  turned  to  a  crucified  Saviour. 
He  hears  words  of  mercy  and  kindness,  but  at  first 
he  cannot  believe  that  they  are  addressed  to  him. 
He  thinks  this  good  news  is  for  others  less  vile  than 
himself  He  imagines,  if  in  some  way,  by  prayers, 
tears,  or  penances,  he  could  purify  his  heart,  or 
even  get  it  softened  to  some  degree  of  tenderness, 
Christ  might  receive  him ;  but  he  cannot  easily  be 
persuaded,  that  he  will  be  welcomed  in  his  present 
wretched  state  of  mind.  He,  therefore,  is  kept 
back  by  his  unbelieving  fears,  and  by  what  has  the 
semblance  of  humility,  and  sees  not  the  evil  of 
refusing  to  believe  the  words  of  Christ,  by  which 
he  virtually  makes  him  a  liar.  He  delays — he 
strives — he  prays  and  fasts — and  finally,  almost 
despairs ;  for  these  efforts  seem  to  have  the  efi'ect 
of  driving  him  further  from  salvation  than  before. 
He  concludes,  therefore,  that  he  may  as  well  give 
over  seeking,  as  now  he  is  sensible  of  his  utter 
impotence.  But  in  this  dark,  distressful  hour, 
when  he  nearly  depairs  of  mercy,  he  is  surprised 
by  a  view  of  the  way  of  reconciliation.  Christ 
appears  both  able  and  willing  to  save  him ;  and 
he  sees  how  God  can  be  just,  and  yet  justify 
him  through  the  righteousness  of  Jesus  Christ. 
Every  thing  appears  so  plain,  that  he  wonders 
he  never   saw  it  before — so  plain,  that  he  feels 


400  PRACTICAL     SERMONS. 

confident,  that  he  could  cause  any  one  to  under- 
stand it. 

But  the  first  views  of  faith  are  not  always  so  clear; 
more  commonly,  the  first  light  is  like  that  of  the  dawn 
of  day,  which  gradually  increases.  Often  the  con- 
vinced, discouraged  sinner  is  first  made  to  see  the 
fulness  of  Christ ;  and  whereas  before  he  feared  that 
his  sins  were  too  great  to  be  pardoned,  he  is  now 
brought  to  believe,  ''  He  is  able  to  save — to  save  to 
the  uttermost,  all  who  come  unto  God  by  him." 
And  even  this  is  like  life  from  the  dead,  to  a  sinner 
on  the  borders  of  despair.  Here  is  a  real  exercise 
of  faith,  while  the  believing  soul  entertains  as  yet 
no  persuasion  of  being  in  the  favour  of  God — an 
evidence  that  such  a  persuasion  is  not  of  the  essence 
of  faith.  But  when  the  view  of  the  way  of  salva- 
tion is  at  first  clear,  or  whenever  it  becomes  clear, 
nothing  fills  the  soul  with  greater  wonder,  and 
gratitude  at  the  same  time,  than  that  Christ  is 
waiting  to  receive  sinners  in  all  their  guilt  and 
vileness — yea,  to  receive  them  just  as  they  are ; 
not  only  without  merit,  but  without  preparation ; 
and  that  he  undertakes  to  do  the  whole  work  of 
their  salvation,  gratuitously. 

Now  he  begins  to  know,  by  experience,  what  it 
is  to  trust  in  the  Lord  Jesus  Christ.  Now  he 
willingly  commits  his  soul  into  his  hands,  in  confi- 
dence that  he  will  keep  it  safely.  He  trusts  in  him 
for  pardon  and  justification;  and  this  he  can  do 
without  hesitation,  for  he  sees  that  he  hath  borne 
our  sins,  and  hath  become  the  end  of  the  law  for 
righteousness  to  every  one  that  believeth.  He 
trusts  in  him  also,  for  divine  teaching;  knowing 


PRACTICAL     SERMONS.  401 

tliat  by  his  Spirit,  his  people  are  all  taught  of  God, 
and  led  into  the  knowledge  of  all  necessary  truth. 
He  trusts  in  him  for  complete  deliverance  from  inhe- 
rent corruption,  and  from  the  power  of  the  grave. 
In  short,  he  trusts  in  him   as  his  complete  and 
eternal  Saviour,  who,  through  his  love  and  through 
his  merit,  will  bring  him  off  conqueror  and  more 
than  conqueror.     He  is  satisfied  with  the  Redeemer 
in  all  his  offices,  and  in  all  his  mediatorial  work. 
The  language  of  his  heart  is,  "  He  hath  done  all 
things  well."     When  the  soul,  under  the  influence 
of  the  Holy  Spirit,  is  led  to  view  Christ  as  "  the 
way,  the  truth,  and  the  life,"  it  is  a  very  common 
experience,    to    have   precious    promises    brought 
successively  into  view.    They  come  dropping  into 
the  soul,  as  honey  from  the  comb ;  or  rather  as  the 
manna   from   heaven.      Sometimes,  however,   the 
soul  is  absorbed  in  the  contemplation  of  the  truth, 
contained  in  a  single  text,  for  there  are  incomprehen- 
sible riches  in  the  word  of  God ;  so  that  often,  the 
whole  plan  of  salvation  is  suggested  by  a  single 
passage  of  Holy   Scripture.      All  we  need  is,  to 
have  the  illumination  of  the  Spirit  to  accompany 
the  reading  or  preaching  of  the  word,  to  cause  us 
to  see  wonderful  things  in  texts  which  had  often 
been  heard  or  read  without  emotion ;  and  in  the 
contemplation  of  them  the  mind  is  filled  with  un- 
speakable joy.     Now  the  enlightened  soul  has  no 
need  of  arguments  to  convince  it  that  the  Scrip- 
tures are  indeed  the  word  of  God.     This  is  evident 
from  the  excellence  which  is  seen  in  them.     And 
as  the  light  of  day  reveals  to  us  as  the  most  con- 
spicuous and  glorious  object  in  the  visible  heavens, 

51 


402  PRACTICAL     SERMONS. 

the  sun  shining  in  his  strength ;  so  the  light  of 
divine  truth  reveals  Christ  "  the  Sun  of  righteous- 
ness," as  the  most  glorious  object  of  contemplation; 
for  it  is  in  his  face  that  the  glory  of  God  is  mani- 
fested. "  He  is  the  brightness  of  his  glory,  and 
the  express  image  of  his  Person."  (Heb.  i.  3.) 

The  soul  which  has  thus  been  raised  from  the 
horrible  pit  and  miry  clay  of  natural  corruption 
and  condemnation,  and  is  established  on  the  rock 
of  ages,  has  a  new  song  put  into  his  mouth,  even 
praise  for  salvation.  He  can  now  rejoice  in  God — 
in  his  existence — his  attributes — his  Providence — 
his  redeeming  love  in  Christ,  in  all  his  glorious 
work  of  redemption — in  the  promise  of  God — in  the 
means  of  grace,  and  in  the  hope  of  glory  ! 

They  who  have  once  found  Christ,  and  trusted 
in  him,  however  they  may  be  tossed  with  tempta- 
tion, or  distressed  by  doubts  of  their  acceptance, 
never  think  of  any  other  refuge  but  Christ — they 
never  attempt  to  build  on  any  other  foundation. 
They  show  themselves  to  be  his,  by  their  trusting 
in  him,  even  when  they  walk  in  darkness,  and  have 
no  light.  The  more  violent  the  storm  by  which 
they  are  assailed  the  more  tenaciously  do  they 
adhere  to  the  rock  of  their  salvation.  And  when 
oppressed  with  a  painful  conviction  of  unfaithful- 
ness and  short-coming,  in  the  service  of  Christ,  no 
ease,  no  peace  is  experienced,  until  they  come  anew 
to  the  cross,  and  by  faith  obtain  a  fresh  sprinkling 
of  the  blood  of  reconciliation.  The  blood  of  Christ 
is  the  only  balm  for  a  soul  wounded  with  a  sense 
of  sin.  As  to  his  own  best  works,  instead  of  plead- 
ing them  as  a  ground  of  pardon,  or  a  reason  for 


PRACTICAL     SERMONS.  403 

acceptance,  he  is  ashamed  of  them  in  the  sight  of 
God,  and  continually  prays,  that  their  imperfection 
may  not  be  charged  upon  him.  Still  he  feels  thank- 
ful to  God  that  he  has  given  him  a  heart  to  delight 
in  his  law  after  the  inner  man,  to  hunger  and  thirst 
after  righteousness,  and  to  aim  at  the  glory  of  God, 
and  the  advancement  of  the  Redeemer's  kingdom. 
He  is  thankful  for  every  evidence  which  he  has  of 
being  renewed  in  the  spirit  of  his  mind;  for  he 
knows  that  if  he  is  a  new  creature,  it  is  altogether 
owing  to  grace.  Though  the  past  sins  of  believers 
are  forgiven,  yet  he  needs  fresh  forgiveness  every 
day  and  every  hour.  But  when  he  sins  he  has 
an  Advocate  with  the  Father,  whose  propitiation  has 
merit  to  take  away  all  iniquity.  There  is  no 
ground  of  confidence  more  satisfactory  to  the  soul 
than  the  intercession  of  Christ.  Thousands  of 
trembling  souls  have  trusted  in  that  one  declaration, 
and  have  found  peace — "  He  is  able  to  save  to  the 
uttermost,  all  that  come  unto  God  by  him,  seeing 
he  ever  liveth  to  make  intercession  for  them." 
Having  a  great  High  Priest  to  appear  in  the 
presence  of  God  for  them,  they  can  come  with 
boldness  to  the  throne  of  grace,  that  they  may  obtain 
mercy  and  find  grace  to  help  in  every  time  of 
need." 

The  believer  also  trusts  in  Christ  for  future  help 
and  future  good.  He  relies  upon  him  for  guidance 
in  the  way  of  truth  and  duty — he  depends  on  him 
for  strength  to  enable  him  to  encounter  all  enemies, 
to  endure  all  afiiictions,  and  to  perform  the  most 
arduous  duties.  And  as  he  must,  in  his  pilgrimage 
to  heaven,  pass  the  valley  of  the  shadow  of  death, 


404  PRACTICAL     SERMONS. 

he  relies  upon  the  faithful  word  of  the  great 
Shepherd,  that  he  will  be  present  to  drive  away  all 
fear  and  all  distress.  And,  in  regard  to  bodily 
want,  there  is  no  ground  for  anxiety,  because  he 
hath  said,  *'  I  will  never  leave  thee  nor  forsake 
thee." 

Finally,  the  true  believer  trusts  in  Christ,  that 
when  this  earthly  pilgrimage  is  finished,  he  will 
have  administered  unto  him  an  abundant  entrance 
into  the  everlastino^  kino^dom  of  our  Lord  and 
Saviour  Jesus  Christ.  On  this  point,  the  promises 
of  God  are  clear  and  abundant.  Christ  says,  "  In 
my  Father's  house  are  many  mansions."  "  I  go," 
says  he,  "  to  prepare  a  place  for  you."  Again, 
"  Father,  it  is  my  will  that  where  I  am,  there  they 
also  may  be,  that  they  may  behold  my  glory,  which 
I  had  with  thee  before  the  world  began."  "  Fear 
not,  little  flock,  it  is  your  Father's  good  pleasure  to 
give  you  the  kingdom."  And  at  the  last  day  he 
will  say  to  every  one  of  them,  *'  Come,  ye  blessed 
of  my  Father,  inherit  the  kingdom  prepared  for 
you  from  the  foundation  of  the  world."  "And 
these  shall  go  into  life  eternal." 

They  trust  also,  that  these  mortal  bodies  shall  be 
raised  from  the  grave,  incorruptible  and  undying, 
and  fashioned  like  unto  Christ's  glorious  body. 
Christ  is  the  resurrection  and  the  life,  and  as  in 
Adam  all  die,  so  in  Christ  shall  all  believers  be 
made  alive. 

III.  We  need  not  dwell  long  on  the  blessedness 
of  those  who  trust  in  the  Redeemer,  for  this  has 
been  in  some  measure  anticipated  in  what  has 
already  been  said.     It  may,  however,  be  useful  to 


PRACTICAL     SERMONS.  405 

make   a  distinct  mention  of  the  blessings  which 
belong  to  such. 

1.  They  have  received  the  forgiveness  of  sin,  and 
have  an  assurance  that  they  shall  never  again  come 
into  condemnation.  "  There  is  no  condemnation 
to  them  who  are  in  Christ  Jesus,  who  walk  not 
after  the  flesh,  but  after  the  Spirit." 

2.  They  have  the  indwelling  of  the  Spirit  of  God, 
which  secures  their  continuance  in  a  state  of  grace, 
and  enables  them  to  grow  in  grace  and  in  the 
knowledo:e  of  our  Lord  and  Saviour  Jesus  Christ — 
"to  die  unto  sin  and  to  live  unto  righteousness." 
If  believers  were  left  to  themselves,  their  conver- 
sion would  be  of  little  value,  for  they  would  soon 
be  overcome  by  their  spiritual  enemies,  and  their 
last  state  would  be  worse  than  the  first. 

3.  It  is  a  part  of  the  blessedness  of  believers, 
that  they  are  the  special  care  of  divine  Providence. 
All  things  work  for  their  good.  The  very  hairs 
of  their  head  are  numbered.  Their  afflictions  are 
fatherly  chastisements,  which  shall  work  for  them 
the  peaceable  fruits  of  righteousness.  Yea,  these 
light  afflictions  which  are  but  for  a  moment,  work 
out  for  them  an  exceeding  great  and  eternal  weight 
of  glory.  Even  death  itself  is  reckoned  in  the 
catalogue  of  blessings.  Not  only  are  Paul  and 
Apollos  and  Cephas,  and  things  present  and  things 
to  come,  theirs,  and  life — but  death  also.  The 
sting  of  them  is  extracted,  for  the  sting  of  death  is 
sin,  and  the  strength  of  sin  is  the  law ;  but  when 
the  law  is  satisfied  and  sin  pardoned,  then  the  sting 
is  taken  away. 

4.  They  who  put  their  trust  in  God  are  blessed, 


406  PRACTICAL     SERMONS. 

because  they  enjoy  inward  peace.  They  have 
peace  with  God,  peace  of  conscience,  peace  from 
the  jarring  elements  of  corrupt  passions.  They 
look  forward  to  an  inheritance  incorruptible,  unde- 
filed,  and  that  fadeth  not  away.  Hope  that  maketh 
not  ashamed,  is  the  anchor  of  their  souls  in  all  the 
storms  of  life. 

5.  When  they  leave  the  world  they  shall  be 
blessed  in  the  open  vision  of  God's  glory;  for  they 
shall  see  no  more  darkly  as  through  a  glass,  but 
face  to  face.  They  shall  know  as  they  are  known. 
They  shall  be  perfectly  cleansed  from  the  pollutions 
of  sin,  and  when  they  shall  see  the  Saviour,  they 
shall  be  like  him,  for  they  shall  see  him  as  he  is. 
Glorious  state  of  complete  felicity !  Blessed  indeed 
are  all  they  who  have  a  part  in  the  inheritance  of 
the  saints  in  light. 


SERMON  XXVII. 


faith's  victory  over  the  world. 


And  this  is  the  victory  that  overcometh  the  world,  even  our  faith.- 
1  John  v.  4. 


The  conquest  of  the  world  may  be  considered  the 
highest  object  of  human  ambition.  In  different 
ages,  a  few  great  heroes  extended  their  conquests 
so  far,  and  brought  under  their  dominion  so  many 
countries  and  nations,  that,  in  the  language  of 
eulogy,  they  have  been  styled  the  conquerors  of 
the  world.  But  if  it  were  possible  for  any  man 
literally  to  gain  possession  of  the  whole  world,  still 
he  would  be  poor ;  the  acquisition  would  be  of  little 
real  value,  and  he  would  remain  as  unsatisfied  as 
before.  Indeed,  it  is  reported  of  one  who  came  as 
near  the  dominion  of  the  known  world  as  any  other, 
that  when  he  had  completed  his  conquests,  he  sat 
down  and  wept,  because  there  was  not  another 
world  to  conquer.  It  is  a  truth  taught  by  all  expe- 
rience, that  in  no  form  and  in  no  quantity  can  this 
world  be  a  satisfying  portion  to  the  immortal  mind, 
which  was  made  for  enjoyments  of  a  far  nobler 

407 


408  PRACTICAL     SERMONS. 

kind.  It  would,  therefore,  be  a  real  benefit  to  man- 
kind to  be  cured  of  their  insatiable  thirst  after 
worldly  possessions,  and  to  have  their  attention 
directed  to  objects  of  a  more  excellent  and  durable 
nature.  Now  this  is  the  very  design  of  true 
religion,  which  it  accomplishes,  in  some  good 
degree,  for  all  those  who  sincerely  embrace  it. 
But  we  cannot  renounce  the  world  as  a  portion, 
without  incurring  its  displeasure.  "If  ye  were  of 
the  world,  the  world  would  love  his  own;  but 
because  I  have  chosen  you  out  of  the  world,  there- 
fore the  world  hateth  you."  And  this  enmity  is 
not  inoperative.  The  opposition  which  exists 
between  the  spirit  of  the  world,  and  the  spirit  of 
true  religion  must  produce  a  conflict;  for  Christians 
and  men  of  the  world  not  only  mingle  together  in 
the  same  society,  but  are  often  connected  by  the 
ties  of  kindred  and  relationship.  Hence  it  has 
come  to  pass,  in  all  ages,  that  Christianity  has  been 
the  occasion  of  enkindling  the  flames  of  strife 
between  the  members  of  the  same  household.  And 
although  its  natural  tendency  is  to  produce  peace 
and  good-will  among  men;  yet,  agreeably  to  Christ's 
prediction,  it  has  brought  "  a  sword."  "  For  I  am 
come,"  said  the  Saviour,  "  to  set  a  man  at  variance 
against  his  father,  and  the  daughter  against  her 
mother,  and  the  daughter-in-law  against  her  mother- 
in-law;  and  a  man's  foes  shall  be  they  of  his  own 
household."  The  world  which  lieth  in  wicked- 
ness, is  at  enmity  with  God.  It  is  under  the 
usurped  authority  of  the  prince  of  darkness,  who 
is  therefore  called,  "  the  God  of  this  world." 
Those,  therefore,  who  come  out  from  the  world, 


PUACTICAL     SERMONS.  409 

and  imbibe  a  different  spirit,  will  be  treated  as 
deserters,  and  will  meet  with  persecution  in  one 
form  or  another.  In  this  contest,  if  you  count  the 
apparent  numbers,  there  is  a  fearful  odds  in  favour 
of  the  world,  and  against  the  Christian  soldier ;  but 
if  your  eyes  should  be  opened,  like  those  of  the 
servant  of  the  prophet,  like  him,  you  will  be  ready 
to  exclaim,  "  They  that  be  with  us  are  more  than 
they  that  be  with  them."  He  who  has  enlisted 
under  the  banner  of  the  Captain  of  salvation,  may 
boldly  say,  "  If  God  be  for  us,  who  can  be  against 
us?" 

The  circumstances  of  this  spiritual  warfare  vary 
exceedingly  with  the  condition  of  the  world,  and 
of  each  individual.  Sometimes  the  battle  is  fierce 
and  dreadful ;  while,  at  other  times,  there  is  the 
appearance  of  a  truce.  This,  however,  is  always 
a  deceitful  appearance.  On  the  part  of  the  enemy 
there  never  is  any  real  cessation  of  hostility ;  and 
on  the  part  of  the  Christian  there  should  be  none. 
And  if,  at  any  time,  from  the  delusive  appearance 
of  peace,  he  should  remit  his  vigilance,  and  fall  into 
the  sleep  of  carnal  security,  he  will  be  exposed  to 
the  most  imminent  danger;  his  spiritual  welfare 
will  be  placed  in  the  utmost  peril. 

This  contest,  though  "  by  poets  unsung,  and  by 
senators  unpraised,"  is  the  most  important  in  its 
results,  of  any  which  was  ever  carried  on  in  this 
world.  It  will,  therefore,  be  worth  our  while  to 
take  a  nearer  view  of  it,  and  to  inquire  how  the 
world  opposes  the  Christian,  and  how  the  Christian 
gains  a  victory  over  the  world. 

A  victory  implies  a  conflict,  and  a  conflict  sup- 

52 


410  PRACTICAL     SERMONS. 

poses  an  enemy.  This  enemy,  as  we  have  seen,  is 
the  world.  In  the  sacred  Scriptures,  the  word 
world  is  used  in  various  senses.  Here,  it  must 
be  taken  to  signify  that  complex  idea,  made  np 
of  the  men  of  the  world,  with  all  their  sentiments, 
maxims,  plans,  and  pursuits,  and  the  things  of 
the  world,  including  every  object  which  can,  in 
any  way,  become  a  temptation  or  an  obstacle  to 
the  Christian  pilgrim,  in  his  progress  to  the  land  of 
promise. 

The  opposition  of  the  world  is  of  two  kinds ;  or 
it  assumes  two  aspects,  of  a  very  opposite  nature; 
and  endeavours  to  stop  or  retard  the  believer  by 
addressing  two  different  classes  of  feelings,  which 
appertain  to  human  nature.  The  first  is,  an  aspect 
of  terror.  It  presents  to  him  a  formidable  array  of 
evils,  which  he  must  expect  to  meet  with  in  the 
Christian  course.  It  endeavours  to  alarm  him,  by 
holding  out  the  prospect  of  losses  to  be  sustained 
of  things  naturally  desirable,  of  pains  to  be  endured 
which  are  abhorrent  to  our  nature,  and  does  not 
merely  threaten  these  evils,  but  actually  inflicts 
them,  in  a  very  appalling  and  terrific  form.  Thus, 
when  Christianity  was  first  propagated  in  the  world, 
it  was  met  with  the  most  determined  and  virulent 
opposition.  Its  professors  were  dragged  before  the 
judgment-seat  of  governors  and  kings.  They  were 
insulted  and  abused  by  the  mob.  They  were 
"  every  where  spoken  against,"  and  reputed  to  be 
"the  offscouring  of  all  things" — calumniated  not 
only  as  the  enemies  of  the  human  race,  but  as  the 
enemies  of  the  gods.  They  were  beaten,  scourged, 
imprisoned,  tortured,  thrown  to  the  wild  beasts  in 


PRACTICAL     SERMONS.  411 

the  theatre,  and  put  to  death  by  every  species  of 
torture  which  diabolical  ingenuity  could  invent. 
And  these  scenes  of  persecution  were  not  confined 
to  one  country  or  to  one  age.  Wherever  Christians 
were  discovered,  they  were  persecuted  with  unre- 
lenting severity,  and  punished  with  death  merely 
because  they  bore  the  Christian  name.  During  the 
greater  part  of  three  centuries,  were  these  cruelties 
practised  against  the  unoffending  followers  of 
Christ.  Thousands,  and  tens  of  thousands,  of 
every  age,  and  of  both  sexes,  were  thus  put  to 
death ;  not  accepting  deliverance,  when  by  uttering 
a  single  word,  or  by  a  single  act  of  worship  to  the 
false  deities  of  the  heathen,  they  could  have  saved 
their  lives.  And  this  spirit  of  opposition  to  the 
genuine  spirit  of  Christianity  has  never  been  more 
malignant,  than  when  it  has  been  exercised  under 
the  name  and  profession  of  the  religion  of  Christ. 
No  pagan  cruelties  and  tortures  could  exceed  those 
practised  in  the  Spanish  Inquisition.  Infidels  have 
sometimes  charged  all  these  upon  Christianity 
itself;  but  this  is  most  unjust,  as  the  precepts  and 
spirit  of  this  religion  are  diametrically  opposed  to 
all  cruelty  and  to  all  persecution,  on  account  of 
religion.  When  the  world  assumed  the  profession 
of  Christianity,  with  the  change  of  name,  there  was 
not,  generally,  a  change  of  disposition.  The  two 
contending  parties  still  existed  within  the  pale  of 
the  church ;  and  the  spirit  of  the  world  is  not  less 
malign,  for  being  associated  with  hypocrisy.  Christ's 
real  sheep  have  ever  been  a  little  flock.  The  mul- 
titude, and  especially  those  in  power  and  authority, 
whatever    name   they   may   have    assumed,    have 


412  PRACTICAL     SERMONS. 

always  been  the  enemies  of  the  pure,  spiritual  reli- 
gion of  the  gospel. 

But  the  days  of  fierce  and  violent  persecution 
have  gone  by — we  hope,  for  ever.  Even  those 
who  retain  and  cherish  the  spirit  of  persecution  are 
ashamed  to  avow  their  true  principles;  and  find  it 
to  be  the  best  policy,  in  this  age,  to  profess  liberali- 
ty. Christians  are,  therefore,  no  longer  subjected 
to  imprisonment  and  death,  on  account  of  their 
adherence  to  the  gospel.  But  has  the  off'ence  of 
the  cross  really  ceased?  Is  no  hostility  to  true 
religion  felt  by  the  world?  Far  from  it.  They 
that  are  righteous  are  still  hated  by  those  whose 
deeds  are  evil.  They  that  are  after  the  flesh,  are 
still  disposed  to  persecute  those  that  walk  after  the 
Spirit.  There  never  can  be  a  sincere  peace  between 
the  seed  of  the  woman  and  the  seed  of  the  serpent. 
True  godliness  is  still  hated  by  the  world;  and 
they  who  live  godly  in  Christ  Jesus,  do  still  suff'er 
persecution.  The  spirit  of  the  w^orld  is  the  same 
as  formerly,  but  the  mode  of  attack  is  changed. 
Or  rather,  the  providence  of  God  has  put  a  restraint 
on  the  wicked ;  and  they  now  pursue  the  righteous 
with  weapons  of  scorn,  ridicule,  and  calumny.  The 
war  is  not  terminated ;  the  contest  is  still  going  on, 
and  will  not  cease  as  long  as  there  is  a  world  of 
carnal  men. 

There  is,  indeed,  a  fashionable  kind  of  religion, 
against  which  the  world  feels  no  enmity;  a  religion 
w^hich  makes  a  compromise  with  the  world,  con- 
nives at  its  vices  and  follies,  and  shuns  all  serious- 
ness of  spirit,  and  strictness  of  behaviour.  But 
vhis  IS,  in  fact,  no  other  than  the  spirit  of  the  world 


PRACTICAL     SERMONS.  413 

in  disguise.  Many  professors  of  religion  meet  witli 
no  opposition  from  the  world,  because  they  are  of 
the  world,  and  the  world  will  love  its  own.  And 
the  men  of  the  world,  who  are  wiser  in  their  gene- 
ration than  the  children  of  light,  are  sagacious  in 
discovering  their  friends,  under  whatever  disguise 
they  may  appear.  Indeed,  false  professors  often 
manifest  a  more  bitter  enmity  to  true  religion,  than 
the  openly  profane ;  so  that  there  is  no  difficulty  in 
discerning  what  manner  of  spirit  they  are  of.  Such 
have  no  contest  with  the  world.  Their  controversy 
is  with  the  genuine  spirit  of  Christianity,  which 
they  are  wont  to  malign  as  narrow,  illiberal,  bigoted, 
and  inimical  to  human  happiness  and  to  elegant 
improvements  in  society.  These  pretend  to  have 
discovered  an  easier  way  to  heaven,  than  that  old 
thorny  path  of  self-denial  and  devotion,  designated 
by  the  example  and  precepts  of  Christ.  They  do, 
indeed,  avoid  the  offence  of  the  cross,  and  forsake 
no  earthly  honour  or  enjoyment  for  the  kingdom  of 
heaven.  But  let  any  one  be  in  good  earnest  in 
matters  of  religion,  and  be  influenced  by  its  truths, 
in  some  proportion  to  their  importance.  Let  him 
turn  off  his  affections  from  the  world,  and  no  longer 
seek  his  chief  happiness  in  its  riches,  honours,  and 
pleasures.  Let  him  turn  his  back  on  its  fashionable 
amusements  and  convivial  entertainments,  and  let 
him  lead  a  life  in  exact  conformity  with  the  pre- 
cepts of  the  gospel,  however  contrary  to  the  fashions 
and  maxims  of  the  world,  and  he  will  soon  learn 
from  experience,  that  the  world  has  not  become  the 
friend  of  genuine  piety;  and  that  it  is  still  true, 
that  he  who  will  be  the  friend  of  the  world  is  the 


414  PRACTICAL     SERMONS. 

enemy  of  God.  Parents  often  oppose  their  own 
children,  and  do  all  they  can  to  hinder  them  from 
becoming  religious ;  and  husbands  throw  obstacles 
in  the  way  of  their  wives,  or  wives  of  their  husbands. 
The  old  companions  of  sincere  converts  treat  them 
with  neglect,  and  soon  show  that  their  affections 
are  alienated ;  and  sometimes,  manifest  their  scorn 
and  contempt  by  signs  not  to  be  misinterpreted. 
And  he  does  not  need  a  long  time  to  learn,  that 
spiritual  religion  is  no  favourite  with  the  men  of 
this  world. 

There  is  another  aspect  which  the  world  assumes, 
in  regard  to  religion.  It  does  not  always  frown, 
but  sometimes  insidiously  smiles.  The  aspect  of 
terror  which  w^e  have  been  considering,  may  pro- 
duce dismay,  but  the  danger  menaced  is,  in  that 
case,  always  manifest.  But  when  she  comes  forth 
with  all  the  blandishments  of  pleasure;  or  when, 
with  the  language  of  friendship,  she  soothes  and 
caresses,  and  pours  forth  her  strains  of  adulation, 
and  heaps  favours  on  the  head  of  her  intended 
victim,  and  with  her  syren  voice  incites  to  the 
enjoyment  of  sensual  pleasure,  then  is  the  time  of 
trial.  These  are  the  temptations  which  are  more 
dangerous  than  fires  and  gibbets.  And  the  danger 
is  greater  because  it  does  not  appear  to  be  danger. 
No  apprehensions  are  awakened.  Prosperity  and 
indulgence  are  naturally  agreeable  to  every  one. 
When  the  senses  and  appetites  are  addressed  by 
baits  suited  to  them,  and  no  gross  sins  are  proposed, 
but  merely  a  life  of  elegant — and  as  they  are  called 
— innocent  delights,  the  unsuspicious  soul  is  thrown 
off  its  guard,  and  forgets  to  watch  and  pray  against 


PRACTICAL     SERMONS.  415 

temptation ;  and  before  she  is  aware,  is  ensnared  in 
some  forbidden  indulgence,  or  is  lulled  into  a  sleep 
of  carnal  security.  The  cup  of  worldly  pleasure  is 
always  inebriating.  It  may  be  sweet  to  the  taste, 
and  exhilarating  to  the  spirits,  but  its  ultimate 
eifects  are  deleterious.  The  soul  of  the  Christian 
is  never  in  greater  jeopardy,  than  when  all  things 
around  it  wear  a  smiling  aspect.  By  the  deceitful- 
ness  of  riches,  many  high  professors  have  been 
brought  low  in  religion.  While  they  hasted  to  be 
rich,  they  pierced  themselves  through  with  many 
sorrows,  and  fell  into  temptation  and  a  snare,  and 
into  many  foolish  and  hurtful  lusts,  which  drown 
men  in  destruction  and  perdition.  "  For  the  love 
of  money  is  the  root  of  all  evil."  Thus  fell  Judas, 
Ananias,  and  Sapphira.  Thus  fell  Demas,  a  com- 
panion of  Paul,  and  a  preacher  of  the  gospel.  In 
like  manner,  the  honours  of  the  world  and  the 
ambition  of  power  and  office,  have  been  a  snare  to 
many.  They  cannot  believe,  while  they  prefer  the 
honour  that  comes  from  men  to  that  which  comes 
from  God.  They  who  love  the  praise  of  men  more 
than  the  praise  of  God,  will  be  ashamed  of  the 
gospel  of  Christ,  and  will  never  confess  his  name 
before  an  ungodly  and  scoffing  world. 

But  in  no  way  does  the  world  oppose  the  Chris- 
tian more  successfully,  than  by  alluring  him  with 
the  prospect  of  ease  and  pleasure.  On  this 
enchanted  ground  many  have  slept,  and  many 
have  slidden  back  and  fallen,  so  that  ever  after- 
wards, they  have  limped  along  on  their  pilgrimage, 
with  broken  bones.  On  this  slippery  ground,  the 
"  man  after  God's  own  heart,"  met  with  a  sad  and 


416  PRACTICAL     SERMONS. 

disgraceful  fall,  on  account  of  which  the  mouths  of 
the  enemies  of  religion  were  opened  to  blaspheme 
and  do  so  to  this  day.  And  on  this  same  deceitful 
ground,  thousands  besides,  have  been  overcome  for 
a  season,  and  others  have  fallen  to  rise  no  more 
At  this  point,  the  world  is  powerful,  and  the  best 
of  men  left  to  themselves,  are  weak.  Indeed,  few 
who  have  set  their  faces  Zionward,  have  escaped 
unhurt,  in  passing  over  this  enchanted  ground. 
Younor  Christians  should  take  warninof  from  the 
experience  of  those  who  have  gone  before  them,  and 
not  foolishly  confide  in  their  own.  wisdom  and 
strength.  But  all  should  be  strong  in  the  Lord, 
and  in  the  power  of  his  might,  and  never  cease  to 
watch  and  pray. 

II.  Having  shown  how  the  world  opposes  the 
Christian,  we  come  next  to  explain  how  the  Chris- 
tian gains  the  victory.  "  And  this  is  the  victory 
that  overcometh  the  world,  even  our  faith."  The 
faith  to  which  this  victory  is  ascribed  is  not  that 
historical  or  speculative  faith,  which  nearly  all 
persons  in  Christian  countries  possess,  and  which 
is  the  effect  of  education.  This  faith,  in  its  origin, 
does  not  differ  from  the  faith  of  heathens  and 
Mohammedans,  and  in  its  effects,  is  powerless. 
Such  a  faith  never,  in  any  case,  overcomes  the 
world  ;  for  it  is  dead  and  unfruitful.  The  apostle 
is  careful  to  let  us  know,  that  the  faith  of  which  he 
speaks,  is  the  fruit  of  regenerating  grace,  the  act 
of  the  renewed  soul ;  for  in  the  first  clause  of  the 
verse,  from  which  our  text  is  taken,  he  says,  "  For, 
whosoever  is  born  of  God  overcometh  the  world.' 
None  achieve  this  great  victory,  but  souls  "  born 


PRACTICAL     SERMONS.  417 

of  God;"  for  none  beside  possess  a  true  faith. 
Some  may  allege,  that  their  faith  is  not  the  mere 
prejudice  of  education,  but  the  result  of  a  thorough 
and  impartial  examination  of  the  evidences  of 
divine  revelation.  To  such  it  is  still  necessary  to 
insist,  that  though  their  faith  is  rational,  as  being 
founded  on  good  and  solid  reasons,  yet  it  comes 
far  short  of  a  saving  faith.  The  faith  under  con- 
sideration, requires  no  new  birth  to  produce  it ;  it  is 
merely  the  offspring  of  man's  reason.  But  it  may 
be  asked,  In  what  respect  is  it  defective  ?  If  the 
reasons  on  which  it  is  built  are  sound,  and  the 
assent  unwavering,  what  could  be  added  to  it  ?  To 
which  it  may  be  briefly  answered,  that  we  may 
have  convincing  evidence  of  the  truth  of  a  thing, 
while  this  evidence  does  not  present  the  object 
'  itself  in  its  true  light.  But  when  our  faith  pro- 
duces an  eff'ect,  it  arises  from  the  nature  of  the  truth 
believed.  No  evidence  of  gospel  truth  gives  to  the 
mind  a  discernment  of  the  true  quality  of  spiritual 
objects,  but  the  illumination  of  the  Spirit.  "  The 
natural  man  receiveth  not  the  things  of  the  Spirit 
of  God  ;  they  are  foolishness  unto  him,  neither  can 
he  know  them,  because  they  are  spiritually  dis- 
cerned." Genuine  faith  is  a  conviction,  or  full 
persuasion  of  the  truth,  produced  by  the  illumina- 
tion of  the  Holy  Spirit.  The  evidence  on  which 
this  faith  is  founded,  being  the  beauty  and  excel- 
lence of  the  truth  perceived,  cannot  but  be  opera- 
tive ;  for  it  is  impossible  that  the  rational  mind  should 
see  an  object  to  be  lovely,  and  not  love  it.  Such 
a  faith  must,  therefore,  "  work  by  love  and  purify 
the  heart,"  and  be  fruitful  of  good  works.     This 

53 


418  PRACTICAL     SERMONS. 

view  of  saving  faith  agrees  with  Paul's  definition. 
"  Faith  is  the  substance  of  things  hoped  for,  the 
evidence  of  things  not  seen."  Faith,  if  I  may  be 
allowed  the  expression,  is  the  eye  of  the  soul  by 
which  it  looks  into  the  spiritual  world,  and  realizes 
future  and  eternal  things.  The  Scriptures  con- 
stantly testify,  that  all  ungodly  men  are  destitute 
of  the  true  knowledge  of  God.  They  may  perceive 
the  mere  verity  and  relative  connexion  of  divine 
truth,  but  the  beauty  and  glory  of  the  truth,  they 
see  not.  Just  as  a  blind  man  may  be  convinced  by 
feeling  and  by  testimony  of  the  reality  of  the  exist- 
ence of  the  sun,  but  he  can  form  no  idea  of  this 
celestial  luminary  in  its  glory,  as  he  runs  his  daily 
race  through  the  heavens. 

There  is   a  wide  and  real  distinction  between 

merely  intellectual  ideas   of   divine    things    and 

those  which  are  spiritual.     The  unregenerate  man 

may  be  endowed  w^ith  a  powerful  intellect,  and  he 

may  exercise  his  reasoning  powers  on  divine  truth, 

and  may  draw  just  conclusions  respecting  them ; 

but  he  can  never  by  the  mere  exercise  of  reason 

attain  to  spiritual  ideas,  any  more  than  the  man 

born  blind  can  attain  to  the  knowleds^e  of  li^ht  and 

colours,  by  logical   reasoning;   or  the  deaf  mute 

attain  to  the  correct  idea  of  sounds  in  some  other 

•wslj.     The  weakest  Christian,  even  the  mere  child, 

by  the  illumination  of  the  Spirit,  possesses  a  species 

of  knowledge,  to  which  the  philosopher  can  never 

attain,  by  the  utmost  exertion  of  unassisted  reason. 

And  this  knowledge  is  far  more  excellent,  than  that 

of  any  human  science,  however  sublime  or  useful. 

From  the  foregoing  view  of  the  nature  of  faith, 


PRACTICAL     SERMONS.  419 

it  will  not  be  difficult  to  -understand  how  it  over- 
comes the  world.  It  will  only  be  necessary  to 
bring  to  view  two  principles,  to  account  for  the 
power  of  faith,  by  which  it  achieves  this  great 
victory.  The  first  is,  that  our  estimation  of  the 
value  of  objects  is  always  comparative.  The  child 
knows  nothing  which  it  esteems  more  valuable  than 
its  toys ;  but  when  this  child  rises  to  maturity,  and 
the  interesting  objects  of  real  life  are  presented  to 
it,  the  triflino^  baubles  which  engag-ed  the  affections 

'  O  DO 

in  childhood,  are  now  utterly  disregarded,  and 
considered  unworthy  of  a  moment's  thought. 

Again,  suppose  a  person  in  a  low  and  obscure 
condition,  whose  mind  has  been  occupied  with 
small  concerns  and  trivial  objects,  to  have  suddenly 
presented  to  him  the  prospect  of  great  wealth  and 
distinction — or  say,  a  kingdom ;  how  quickly  would 
such  a  man  lose  all  his  former  estimation  of  his 
little  cottage  and  his  implements  of  industry  !  His 
mind  would  now  be  completely  absorbed  in  the 
contemplation  and  pursuit  of  those  more  splendid 
objects,  which  glitter  in  his  sight.  Just  so,  by 
means  of  faith,  objects  infinitely  more  valuable  and 
interesting,  than  any  which  this  world  contains, 
are  presented  to  the  mind  in  their  true  character. 
Upon  the  view  of  these  things,  the  affections  relin- 
quish their  hold  of  earthly  things,  and  however 
strong  the  grasp  by  which  they  were  embraced, 
they  are  now  voluntarily  resigned  for  the  sake  of 
those  more  excellent  things  which  faith  reveals  to 
the  soul.  With  these  objects  full  in  view,  the  glory 
of  this  world  fades  away,  and  all  its  grandest  objects 
appear  trivial,  and  little  worthy  of  the  pursuit  of 


420  PRACTICAL     SERMONS. 

a  rational  and  immortal  mind.  The  riches,  hon- 
ours, and  pleasures  of  the  world,  are  to  the  person 
in  the  exercise  of  faith,  like  the  toys  of  children  to 
the  man  of  mature  age.  He  cannot  be  persuaded 
to  give  his  affections  to  sublunary  objects,  who  is 
persuaded  that  an  exceeding  and  eternal  weight 
of  glory  is  within  his  reach.  Such  an  one  will 
cheerfully  part  wdth  an  earthly  portion,  for  the  sake 
of  a  heavenly  inheritance.  The  world  may  frown 
upon  him,  may  brand  with  folly  his  new  pursuit, 
may  follow  him  with  its  obloquy  and  contempt, 
may  endeavour  to  conquer  his  resolution  by  every 
species  of  torture,  but  it  cannot  shake,  much 
less  change  his  purpose.  His  language  still  is, 
"  My  heart  is  fixed,  0  God,  my  heart  is  fixed." 
Even  though  his  enemies  kill  the  body,  his  faith 
assures  him  that  they  cannot  injure  his  better  part. 
"  Fear  not,"  says  Christ,  "  them  that  kill  the  body 
and  have  no  more  that  they  can  do."  Even  while 
the  body  is  on  the  rack,  or  in  the  flames,  by  faith 
he  sees  "  a  house  not  made  with  hands,  eternal  in 
the  heavens."  He  sees  his  gracious  and  almighty 
Redeemer  holding  out  to  him  a  crown  of  life.  He 
is  assured  that  as  soon  as  his  soul  leaves  the  body, 
it  shall  be  with  Christ  in  Paradise  ;  and  that  there 
is  in  heaven  reserved  for  him  "  an  inheritance 
among  the  saints  in  light,  which  is  incorruptible, 
undefiled,  and  fadeth  not  away."  Is  it  strange 
then,  that  with  these  views  which  a  genuine  faith 
affords,  the  Christian  should  be  a  conqueror  over 
the  world,  in  all  the  hostile  forms  which  it  may 
assume  ? 

The  other  principle  to  which  I  alluded  is  this. 


PRACTICAL     SERMONS.  421 

The  true  method  of  expelling  from  the  soul,  one 
set  of  affections,  is  to  introduce  others  of  a  different 
nature,  and  of  greater  strength.  The  soul  of  man 
must  have  one  governing  affection,  to  which  all 
others  must  yield.  It  is  on  this  principle  that 
Christ  said,  "  Ye  cannot  serve  two  masters.  Ye 
cannot  serve  God  and  mammon."  Suppose  a 
devotee  of  sensual  pleasure  to  be  suddenly  seized 
with  ambition,  or  avarice,  in  a  very  high  degree. 
The  effect  would  immediately  be,  that  he  would 
cease  to  seek  happiness  in  the  indulgence  of  bodily 
passions,  and  he  would  be  led  to  pursue  assiduous- 
ly the  new  object,  whether  honour  or  wealth,  for 
which  he  now  entertains  an  affection  of  paramount 
strength.  Such  changes  have  sometimes  been 
observed  in  the  history  of  men.  But  though 
changes  of  this  kind  are  real,  and  great,  and  are 
hailed  by  many  as  a  great  reformation ;  yet  there 
is  really  no  moral  change.  It  is  but  the  substitu- 
tion of  one  vicious  affection  for  another.  But  when 
faith  comes  into  operation,  and  love  to  God  becomes 
the  predominant  affection,  there  is  not  only  a  great 
change,  but  a  moral  transformation  of  the  soul,  from 
the  sinful  love  of  the  creature,  to  the  holy  love  of 
the  Creator.  Now  the  world  is  conquered.  Faith 
working  by  love  has  achieved  the  victory.  The 
soul  is  restored  to  something  of  its  pristine  order 
and  beauty.  Light  has  arisen  out  of  darkness,  and 
order  out  of  confusion.  Verily,  there  is  "  a  new 
creation." 

The  believer  can  forsake  not  only  riches  and 
honours,  but  father  and  mother,  wife  and  children, 
and  life  itself,  for  the  sake  of  the  honour  of  God  his 


422  PRACTICAL     SERMONS. 

Saviour.  In  vain  does  the  world  attempt  to  turn 
liim  aside  by  its  terrors  and  persecutions ;  by  faith 
he  triumphs  over  all  the  cruelties  and  indignities 
which  she  can  heap  upon  him.  And  if  she  endea- 
vours to  subdue  him  from  his  allegiance  by  spread- 
ing before  him  all  her  charms,  her  wealth,  her 
honours,  and  fascinating  pleasures,  if  faith  be  in 
lively  exercise,  all  these  will  be  spurned.  Like 
Moses,  the  believer  will  prefer  the  cross  of  Christ 
to  all  the  momentary  pleasures  of  sin,  and  to  all 
the  treasures  of  Egypt.  This  power  of  faith  to 
conquer  is  not  a  vain  boast,  but  a  practical  reality. 
This  victory  has  been  achieved  by  multitudes,  yea, 
by  every  true  believer;  and  will  continue  to  be 
achieved,  as  long  as  the  world  stands. 


INFERENCE  S. 

1.  If  what  has  been  said  be  true,  then  we  must 
conclude  that  genuine  faith  is  rare  in  the  world ; 
yea,  rare  among  professors.  For  when  we  take  a 
survey  of  the  Christian  world,  how  small  the  num- 
ber who  seem  to  have  gained  a  victory  over  the 
world !  The  thirst  for  riches,  honours,  and  plea- 
sures, is  almost  universal.  By  earthly  passions  the 
great  multitude  are  subdued  and  enslaved.  Still 
the  words  of  our  Lord  are  applicable,  "  Wide  is  the 
gate,  and  broad  is  the  way  which  leadeth  to 
destruction,  and  many  there  be  which  go  in 
thereat;  while  strait  is  the  gate  and  narrow  is  the 
way  which  leadeth  unto  life,  and  few  there  be  that 
find  it."  0  !  professing  Christian,  let  go  your  too 
eager  grasp  of  the  world,  or  it  will  sink  you  to  ruin. 


PRACTICAL     SERMONS.  423 

Beware  of  covetousness,  and  remember  that  it  is 
written,  that  covetousness  is  idolatry,  and  such 
shall  never  enter  into  the  kingdom  of  heaven.  Flee 
from  idolatry,  and  seek  that  faith  which  is  the 
substance  of  things  hoped  for,  the  evidence  of 
things  not  seen. 

2.  Let  not  the  poor  and  afflicted  in  this  world, 
who  believe  in  Christ,  be  discouraged.  You,  my 
brethren,  are  placed  in  the  circumstances  most 
favourable  to  a  victory  over  the  world.  Those 
fascinating  temptations  which  have  ensnared  and 
ruined  so  many  professors,  are  removed  far  from 
you.  You  should  not  repine  at  your  poverty,  for 
riches  might  have  proved  ruinous  to  your  souls. 
And  ye,  who  endure  severe  affliction,  bear  it  with 
patience,  and  even  be  thankful  for  it,  because 
"  tiiese  light  afflictions  which  are  for  a  moment, 
work  out  for  us  a  far  more  exceeding  weight  of 
glory."  Soon  all  sense  of  pain  shall  cease  for  ever, 
and  all  our  feelings  of  sorrow  shall  be  swallowed 
up  in  never  ending  felicity.  "  Fight  then  the 
good  fight  of  faith;  lay  hold  on  eternal  life." 
Henceforth  there  is  laid  up  for  you  a  crown  of  life, 
which  God  the  righteous  Judge  will  give  you  at 
that  day.  "  Be  faithful  unto  death,"  saith  the  Lord, 
"  and  I  will  give  you  a  crown  of  life." 


SERMON  XXVIII. 


THE   BENEFITS    OP   AFFLICTION. 


It  is  good  for  me  that  I  have  been  afflicted. — Psa.  cxix.  71. 

"  Man  is  born  "unto  trouble  as  the  sparks  fly 
upward."  Manifold  are  the  afflictions  incident  to 
humanity ;  and  from  these  the  pious  are  not  exempt. 
"  Many  are  the  afflictions  of  the  righteous."  Christ 
said  to  his  disciples,  ''  In  the  world  ye  shall  have 
tribulation."  The  rich  spiritual  blessings  to  which 
believers  have  become  heirs,  are  consistent  with 
much  suff'ering ;  yea,  the  afflictions  of  the  righteous 
are  a  part  of  their  heritage.  They  are  necessary, 
as  a  means,  to  their  greatest  improvement  and 
happiness.  Therefore,  it  is  written,  "  Blessed  is 
the  man  whom  thou  chastenest."  "Behold,  I  have 
refined  thee,  but  not  with  silver.     I  have  chosen 

thee  in  the  furnace  of  affliction." 

Let   us,    then,   inquire   what    are    the   benefits 

which  may  be  derived  from  affliction. 

1.  Afflictions  have  often  been  made  the  means 

of    bringing    careless    and   impenitent   sinners   to 

^serious  consideration,  which  leads  them  to  repent- 
424 


PRACTICAL     SERIMONS.  425 

ance,  and  a  thorough  reformation  of  life.  This 
effect  is  produced  by  cutting-  off  the  person  from 
his  sinful  indulgences.  A  spell  of  sickness,  or  a 
sore  bereavement,  interrupts  the  man  in  his  course 
of  worldly  pursuits.  It  has  a  tendency  to  show 
him  the  unsubstantial  nature  of  all  earthly  posses- 
sions and  enjoyments.  Under  the  pressure  of  afflic- 
tion, he  feels  his  dependence.  Pain  urges  him  to 
seek  relief;  but  human  help  is  vain.  When  sorely 
distressed  he  begins  to  cry  unto  God.  Multitudes 
now  in  heaven  can  say,  "  It  is  good  for  me  that  I  was 
afflicted;  for  before  I  was  afflicted,  I  went  astray." 
We  know,  indeed,  that  affliction,  like  other  means 
of  grace,  does  not  of  itself  produce  any  beneficial 
effect  on  those  who  are  the  subjects  of  it.  It  requires 
the  influence  of  the  Holy  Spirit  to  render  it  effectual 
to  the  conviction  and  conversion  of  sinners.  But 
its  tendency  is  to  lead  to  serious  reflection  and  to  a 
change  of  life ;  and  often,  we  believe,  the  Spirit  of 
God  does  accompany  his  chastening  rod,  so  that  it 
is  made  the  means  of  bringing  men  and  women, 
not  only  to  consideration,  but  to  a  repentance  not 
to  be  repented  of.  One  instance  from  Scripture  is 
that  of  Manasseh.  The  case  is  very  remarkable  on 
two  accounts ;  first,  because  he  was  one  of  the 
greatest  sinners  who  ever  lived ;  and  secondly,  he 
was  an  old  man,  when  his  conversion  took  place. 
The  history  of  this  event  is  found  in  2  Chron. 
xxxiii.  12,  13;  "Wherefore  the  Lord  brought  upon 
them  the  captains  of  the  host  of  the  king  of  Assyria, 
who  took  Manasseh  among  the  thorns,  and  bound 
him  with  fetters,  and  carried  him  to  Babylon.  And 
when  he  was  in  affliction,  he  besought  the  Lord 

54 


426  PRACTICAL     SERMONS. 

liis  God,  and  humbled  himself  greatly  before  the 
God  of  his  fathers,  and  prayed  unto  him ;  and  he 
was  entreated  of  him,  and  heard  his  supplication, 
and  brought  him  again  to  Jerusalem,  into  his  king- 
dom. Then  Manasseh  knew  that  the  Lord  was 
God." 

2.  Afflictions  are  made  eminently  beneficial  to 
the  pious,  by  preventing  them  from  fixing  their 
affections  unduly  on  earthly  things.  There  is  in 
all  minds  too  strong  a  tendency  to  the  things  which 
are  present  and  visible.  These  worldly  objects 
become  a  snare  to  many,  and  by  the  too  ardent 
pursuit  of  riches  or  honours,  they  become  involved 
in  many  embarrassments,  and  often  pierce  them- 
selves through  with  many  sorrows.  A  season  of 
sore  affliction,  by  preventing  an  inordinate  attach- 
ment to  the  world,  may  be  a  real  blessing.  Or, 
when  the  affections  are  already  placed  too  strongly 
on  any  earthly  object,  it  is  often  the  method  of 
Providence  to  remove  that  object.  Even  the  dear- 
est earthly  relatives  may  become  snares  to  the  soul 
of  the  pilgrim.  Children  may  be  too  much  loved, 
in  comparison  of  our  Saviour,  and  if  they  are 
snatched  away  from  the  tender  embrace  of  their 
parents,  the  discipline,  though  painful,  is  often 
salutary,  and  even  necessary.  When  God  thus 
disciplines  his  children,  he  cailses  them  to  see  why 
he  thus  afflicts  them ;  and  commonly,  they  are 
enabled,  after  a  while,  to  say,  "  It  was  good  for  me, 
that  I  was  afflicted."  For,  although  "  no  chastening 
for  the  present  seemeth  to  be  joyous,  but  grievous; 
yet  afterward  it  yieldeth  the  peaceable  fruit  of  right- 
eousness unto  them  who  are  exercised  thereby." 


PRACTICAL     SERMONS,  427 

3.  As  affliction  is  often  employed  to  prevent  the 
saints  from  wandering ;  so,  also,  it  is  the  usual 
method  bj  which  backsliders  are  reclaimed.  When 
Christians  have  considerably  declined  from  the 
lively  exercises  of  religion,  they  are  but  little 
affected  by  the  warnings  of  the  word.  It  is  to  them 
like  a  tale  often  told.  They  are  asleep,  and  have 
only  a  dreamy  notion  of  the  realities  of  eternity. 
From  this  sleep  of  carnal  security  into  which  even 
the  pious  are  liable  to  fall,  they  are  commonly 
awakened  by  the  application  of  the  rod.  Some 
severe  dispensation  of  Providence  overtakes  them, 
and  they  are  brought  to  a  stand.  Serious  reflection 
is,  as  it  were,  forced  upon  them,  and  their  eyes  are 
opened  to  see  how  far  they  have  wandered  from 
the  right  path.  By  affliction  the  heart  is  softened, 
and  the  truths  of  the  word  now  sink  deep  into  the 
inmost  soul.  Deep  contrition  is  produced,  the  soul 
lies  humbled  in  the  dust,  under  the  chastising 
strokes  of  its  Father  in  heaven.  It  mourns  in 
bitterness  over  its  folly  and  unfaithfulness,  and 
writes  bitter  things  against  itself;  scarcely  believing 
that  God  can  be  reconciled  to  such  an  ungrateful 
WTetch.  And  when  he  speaks  in  the  language  of 
loving-kindness.  Return  unto  me,  ye  backsliding 
children,  and  I  will  heal  your  backslidings ; 
take  unto  you  words  and  return  unto  the  Lord ; 
say  unto  him.  Take  away  all  iniquity,  heal  our 
backslidings  and  love  us  freely,  and  let  thine  anger 
be  turned  away  from  us,  the  forgiving  mercy 
of  the  Lord  appears  even  more  wonderful  in  receiv- 
ing the  backslider  on  his  return,  than  in  his  first 
conversion.      At  leno^th  convinced  of  the  lovin^- 


428  PRACTICAL     SERMONS. 

kindness  and  tender  mercy  of  the  Lord,  the  peni- 
tent backslider  responds  to  the  kind  invitation  of 
the  Lord,  "  Come,  let  us  return  unto  the  Lord ;  for 
he  hath  torn  and  he  will  heal  us ;  he  hath  smitten, 
and  he  will  bind  us  up." 

4.  Affliction  serves  as  a  furnace  to  purge  out  the 
dross  which  still  lurks  in  the  regenerate  heart. 
Just  as  the  precious  metals  are  separated  from  their 
dross,  by  being  cast  into  the  furnace  heated  seven 
times ;  so  the  people  of  God  are  purified  as  by  fire. 
But  the  furnace  not  only  serves  to  purge  out  the 
dross,  but  to  test  the  genuineness  of  the  metal. 
Not  every  thing  which  glistens  is  gold,  says  the 
proverb.  The  ore  must  be  tried  in  the  fire,  and  if 
it  contain  pure  gold,  while  the  dross  is  consumed, 
the  precious  metal  will  shine  forth  brightly.  Thus 
afflictions  also  answer  the  purpose  of  a  test  of  the 
o-enuineness  of  our  piety.  If  there  be  nothing  in 
us  that  will  stand  the  fire,  then  we  may  be  certain 
that  our  religion  is  no  better  than  a  counterfeit. 
The  apostle  Peter  makes  a  striking  use  of  this 
similitude,  when  he  says,  "  That  the  trial  of  your 
faith  being  much  more  precious  than  of  gold  that 
perisheth,  though  it  be  tried  with  fire,  might  be 
found  unto  praise  and  honour  and  glory,  at  the 
appearing  of  Jesus  Christ." 

Affliction  not  only  serves  as  a  test  to  try  the 
genuineness  of  our  religion,  but  affords  an  oppor- 
tunity of  exercising  some  of  the  most  excellent 
graces  of  the  pious  heart.  Faith,  before  it  is  tried, 
cannot  certainly  be  known  to  be  faith ;  but  when 
the  dark  cloud  of  adversity  lowers  over  the  soul, 
faith,  when  it  has  existence  in  the  soul,  comes  forth 


PRACTICAL     SERMONS.  429 

with  vigour,  and  supports  the  soul  ready  to  sink, 
by  laying  hold  of  the  promises  of  God.  Submis- 
sion to  the  will  of  God  has  also  an  opportunity  of 
being  manifested.  It  is  easy  to  say,  "  Thy  will  be 
done,"  while  we  bask  in  the  sunshine  of  prosperity; 
but  when  the  pressure  of  affliction  is  sorely  felt, 
there  will  be  at  first  a  struggle.  Self-love  makes 
us  restive,  and  endeavours  to  throw  off  the 
burden ;  but  where  there  is  a  principle  of  piety, 
the  soul  after  a  short  conflict  bows  in  submission, 
and  its  language  is,  "  It  is  the  Lord,  let  him  do 
what  seemeth  him  good."  Though  a  spirit  of 
rebellion  was  felt,  it  is  subdued,  and  the  soul  quietly 
acquiesces  in  the  divine  appointment.  It  even 
kisses  the  rod  by  which  it  is  smitten,  saying,  "  It  is 
good  for  me  that  I  have  been  afflicted."  And  even 
when  it  does  not  see  the  good  to  be  derived  from 
some  bereaving  dispensation;  like  Aaron,  when 
his  two  oldest  sons  were  smitten  dead  before  his 
face,  held  his  peace ;  so  the  believer  is  still,  know- 
ing from  whom  the  stroke  has  proceeded. 

Patience  is  another  excellent  Christian  virtue 
which  has  no  room  for  exercise,  except  in  a  state 
of  suffering.  This  grace  is  often  and  strongly 
inculcated  in  the  Holy  Scriptures ;  and  its  exercise 
tends  to  exhibit  to  all  observers,  the  excellency  of 
true  religion.  The  saints  never  glorify  God  more, 
in  any  circumstances,  than  when  they  let  patience 
have  its  perfect  work,  while  they  are  suffering  in 
the  furnace  of  affliction.  Paul  gloried  in  tribula- 
tion, because  it  wrought  patience.  "  In  your 
patience,"  says  Christ,  "possess  ye  your  souls." 
And  Paul  exhorts  to  be  "  patient  in  tribulation." 


430  PRACTICAL     SERMONS. 

"Be  patient,"  says  James,  "unto  the  coming  of  the 
Lord.  Behold,  the  husbandman  waiteth  for  the 
precious  fruit  of  the  earth,  and  hath  long  patience 
for  it,  until  he  receive  the  early  and  latter  rain. 
Be  ye  also  patient." 

Affliction  being  in  its  nature  painful  is  the  oppo- 
site of  joy,  and  might  seem,  at  first  view,  to  be 
inconsistent  with  this  state  of  mind.  But  while 
we  suffer  tribulation  we  may  rejoice.  Paul  says, 
"  I  glory  in  tribulation,  for  tribulation  worketh 
patience,  and  patience  experience,  and  experience 
hope,  and  hope  maketh  not  ashamed,  because  the 
love  of  God  is  shed  abroad  in  our  hearts  by  the 
Holy  Ghost."  Now  that  heart  in  which  the  love 
of  God  is  shed  abroad  must  be  full  of  joy ;  and  this 
experience  is  had  in  the  midst  of  tribulations.  We 
are  commanded  to  rejoice  always,  and  therefore,  we 
are  bound  to  rejoice  in  the  midst  of  affliction. 
Internal  peace  is  often  most  perfect,  when  the  per- 
son is  under  the  pressure  of  external  affliction.  The 
experience  of  real  Christians  testifies,  that  their 
seasons  of  richest  spiritual  enjoyment,  are  not  their 
days  of  external  prosperity;  but  the  dark  and 
cloudy  day  of  adversity.  Indeed,  in  order  to  be  a 
proper  recipient  of  spiritual  peace,  it  seems  neces- 
sary that  the  heart  should  be  reduced  from  that 
state  of  hardness  or  indifference  which  prosperity 
naturally  induces,  to  a  state  of  sensibility;  which 
efflect  is  often  the  result  of  affliction.  Tlie  joy  of 
the  Lord  requires  a  heart  deeply  sensible  of  its 
own  weakness  and  unworthiness,  which  state  of 
mind,  in  the  truly  pious,  is  produced  by  having  it 
pierced  and  wounded,  by  the  shafts  of  adversity. 


PRACTICAL     SERMONS.  431 

One  effect  of  affliction  on  most  men  is,  that  it 
urges  them  to  seek  God,  that  they  may  obtain  his 
help.  Even  the  ungodly  will  often  pray  earnestly 
for  deliverance  from  a  painful  affliction ;  but  in  the 
case  of  the  sincerely  pious,  this  effect  of  affliction  is 
seldom  wanting.  Such  pray  in  prosperity,  but 
often  their  prayers  become  formal,  and  their  souls 
are  not  stirred  up  from  the  bottom,  and  do  not  go 
forth  in  warm  desires ;  but  the  rod  arouses  the  soul 
from  its  apathy,  and  stimulates  it  to  call  upon  God 
with  fervent  cries  and  supplications.  The  spirit  of 
prayer  which  is  excited  by  adversity,  is  not  merely 
for  deliverance  from  the  pressure  of  the  particular 
affliction  under  which  it  now  labours;  but  by  this 
means,  it  is  brought  to  a  lively  feeling  of  its  own 
sinfulness,  and  its  urgent  need  of  stronger  faith, 
and  more  perfect  patience  and  submission.  It  is 
led  to  inquire  into  the  reason  why  it  is  thus  afflicted. 
It  searches  for  hidden  and  neglected  sins,  and  can 
commonly  see  reason  enough  for  the  severity  of  the 
divine  dispensations ;  and  often  can  trace  the  afflic- 
tion to  some  particular  transgression,  or  the  neglect 
of  some  particular  duty. 

Affliction  often  opens  up  to  a  person's  view,  a 
depth  of  iniquity  not  before  perceived.  And  thus 
it  serves  to  humble  the  soul  in  deep  penitence, 
which  is  the  very  temper  suited  to  prayer.  "  The 
sacrifices  of  God  are  a  broken  spirit ;  a  broken  and 
a  contrite  heart,  0  Lord,  thou  wilt  not  despise." 
Affliction  not  only  is  a  powerful  means  of  promoting 
the  knowledge  of  our  own  hearts,  and  of  the  depth 
of  iniquity  which  lodges  within  them;  but  it 
furnishes  an  opportunity  for  a  more  experimental 


432  PRACTICAL     SERMONS. 

knowledge  of  the  wisdom,  faithfulness,  and  mercy 
of  God  in  his  treatment  of  his  children.  He  brings 
them  into  deep  waters,  that  he  may  manifest  the 
truth  of  his  promises,  "  which  are  all  yea  and  amen 
in  Christ  Jesus."  Man's  extremity  is  God's  oppor- 
tunity, saith  the  proverb.  When  hope  is  nearly 
extinct,  and  the  distressed  soul  is  sinking  as  in 
miry  clay,  where  there  is  no  standing,  help  from 
God  is  experienced.  It  is  delayed,  for  the  purpose 
of  letting  the  person  try  his  own  wisdom  and 
strength  to  obtain  relief,  but  when  all  other 
resources  fail,  then  God  is  pleased  to  speak  com- 
fortably to  the  troubled  heart.  He,  as  it  were, 
takes  him  by  the  hand,  and  extricates  him  from  the 
horrible  pit  and  miry  clay,  sets  him  upon  a  rock, 
establishes  his  goings,  and  puts  a  new  song  into  his 
mouth,  even  of  praise  to  God,  for  delivering  mercy. 
Knowledge  of  the  faithfulness  and  loving-kindness 
of  our  heavenly  Father,  thus  obtained,  is  far  more 
valuable  than  the  mere  theory  respecting  these 
truths,  without  experience.  An  eminent  theologian, . 
on  his  death-bed,  said  to  those  around  him,  "  I  have 
learned  more  of  God  in  these  few  days  that  I  have 
been  confined  to  this  bed  of  sickness,  than  I  ever 
knew  before,  with  all  my  laborious  study." 

Affliction  is  not  always  of  the  nature  of  chastise- 
ment. It  is  sometimes  for  trial,  and  to  give  a  mani- 
festation of  the  power  of  faith,  to  endure  with 
patience  the  burden  which  may  be  laid  upon  it. 
Thus,  in  the  case  of  Job,  his  overwhelming  calami- 
ties were  sent  for  the  trial  of  his  sincerity  and  faith. 
And  so,  in  the  case  of  Abraham,  when  required  to 
offer  up  his  beloved  son  Isaac.     And  we  have  no 


PRACTICAL     SERMONS.  433 

right  to  infer,  as  the  friends  of  Job  did,  that,  when 
God  sends  grievous  affliction  on  any  person,  it  is  an 
evidence  that  he  is  a  great  sinner. 

Afflictions — which  may  seem  severe — are  often 
the  means  of  preventing  much  greater  evils.  The 
negative  benefits  which  arise  from  various  means 
of  grace,  are  incapable  of  being  fully  appreciated 
by  us.  Yet  we  may  know,  by  serious  reflection  on 
our  own  experience,  that  when  we  have  been 
gradually  approaching  some  dangerous  temptation, 
which  would  in  all  probability  have  overcome  and 
ruined  us,  Providence  has  interposed,  and  pre- 
vented the  fall,  by  laying  us  on  a  bed  of  sickness; 
or  by  some  sore  bereavement  has  broken  the  snare 
in  which  we  were  entangled,  and  has  opened  our 
eyes  to  see  the  danger  to  which  we  were  exposed. 
Not  only  may  affliction  be  the  means  of  preventing 
the  believer's  fall  into  sin,  but  one  affliction  may  be 
the  occasion  of  w^arding  off  another  of  much  greater 
magnitude.  How  often  such  deliverances  occur  no 
mortal  can  tell,  because  we  cannot  know  what 
would  have  occurred  on  certain  conditions  which 
never  took  place.  God  only  knows  how  much  we 
are  all  indebted  to  our  afflictions  for  our  escape  from 
awful  crimes  or   overwhelmincr  calamities.      The 

o 

children  of  God  would  undoubtedly  apostatize, 
were  it  not  for  the  restraints  laid  upon  them  by 
the  external  dispensations  of  his  providence,  and 
by  the  internal  operations  of  his  grace. 

Once  more,  afflictions  are  made  use  of,  in  many 
cases,  to  prepare  the  saints  for  heaven,  by  causing 
them  to  desire  rest  from  their  protracted  sufferings. 
Our   affections   are  naturally  attached   to   earthly 

55 


434  PRACTICAL     SERMONS. 

objects,  which  are  present  to  our  senses ;  and 
although  grace  changes  the  current  of  our  thoughts, 
yet  still  their  exists  an  undue  attachment  to  the 
objects  of  sense.  Here  we  have  a  home,  to  which 
we  have  been  long  habituated  ;  and  every  object 
around  us,  by  association,  is  prized  above  its  real 
value.  Besides,  we  are  surrounded  by  dear  rela- 
tives, with  whom  we  are  naturally  unwilling  to 
part ;  a  feeble,  helpless  wife,  it  may  be,  and  young, 
dependent  children.  These  also  may,  as  we  sup- 
pose, need  our  assistance,  and  we  cannot  see  how 
they  can  be  provided  for,  and  rendered  comfort- 
able, if  we  should  be  taken  away  from  them. 
We  naturally  ask,  What  will  become  of  them  ?  Who 
will  take  care  of  them,  when  we  are  gone?  In, 
addition,  the  future  is  covered  with  darkness.  We 
cannot  comprehend  how  we  shall  exist,  with  what 
objects  and  persons  we  shall  be  conversant,  and 
what  our  emotions  will  be  in  that  untried  state.  A 
strong  faith  will,  indeed,  counteract  these  earthly 
influences ;  but  such  a  faith  is  aided  by  afflictions 
which  show  us  the  emptiness  of  all  worldly  posses- 
sions and  enjoyments ;  and,  under  the  pressure  of 
long  continued  disease,  the  desire  of  deliverance 
and  rest,  becomes  strong  enough  to  counteract  our 
attachment  to  earth,  and  to  make  us  willing  to  leave 
friends  and  possessions,  that  we  may  be  free  from 
the  pains  which  we  endure. 

Some  Christians  have  been  distressed  because 
they  have  been  so  little  afflicted;  fearing  lest  they 
were  not  the  children  of  God,  as  the  Scripture  says, 
all  sons  receive  chastisement.  Let  such  not  be 
troubled  on  this  account,  for  their  time  of  adversity 


PRACTICAL     SERMONS.  435 

may  not  have  yet  arrived.  Some  families,  for  many 
years,  appear  exempt  from  the  strokes  of  adversity  ; 
numerous  children  grow  up  in  health,  and  there  is 
no  breach  among  them.  But  this  cannot  last.  The 
longer  adversity  is  in  coming,  the  broader  is  the 
mark  for  its  arrows.  These  children,  however 
healthy  for  a  season,  will  sicken  and  die.  Be  not 
impatient  for  affliction,  it  will  come  soon  enough. 

It  has  already  been  remarked  that  there  are  inter- 
nal afflictions,  which  fill  the  soul  with  unspeakable 
anguish,  when  no  external  cause  exists.  These 
are  often  among  the  severest  afflictions,  and  are  as 
real  as  those  which  are  the  effect  of  external  afflic- 
tive dispensations. 

The  use  which  I  .would  make  of  what  has  been 
said  is,  to  exhort  the  sons  and  daughters  of  affliction, 
1.  To  recognize  the  hand  of  God  in  every  affliction. 
Look  not  to  second  causes — look  not  to  the  persons 
who  may  have  been  the  instruments  of  your  suffer- 
ings. If  the  wicked  have  reviled  and  slandered 
you,  follow  the  example  of  David,  and  say,  "  The 
Lord  hath  bidden  them,"  that  is,  the  Lord  has  per- 
mitted this  affliction  for  your  chastisement. 

2.  Never  murmur  at  the  dealings  of  divine  Provi- 
dence. Nothing  can  befall  you  without  the  order- 
ing of  God.  Repine  not,  therefore,  at  what  he 
does,  for  however  dark  the  dispensation,  wisdom 
and  mercy  guide  the  stroke.  Say  then,  "  I  know 
that  in  faithfulness,  thou  hast  afflicted  me." 

3.  Try  to  improve  your  afflictions  by  exercising 
patience  and  submission.  God  has  a  sovereign 
right  to  dispose  of  you  and  yours.  Rebel  not 
against  him.    He  has  promised  that  all  these  things 


436  PRACTICAL     SERMONS. 

shall  work  together  for  your  good.  More,  he  has 
declared  that  these  light  afflictions,  which  are  but 
for  a  moment,  work  out  for  us  a  far  more  exceeding^ 
and  eternal  weight  of  glory. 

4.  Consider  that  this  is  not  your  state  of  rest;  that 
is  to  come.  Here  you  are  subjected  to  various  trials, 
but  when  you  have  suffered  a  while,  you  shall  have 
an  abundant  entrance  administered  to  you,  into  the 
everlasting  kingdom  of  our  Lord  and  Saviour  Jesus 
Christ. 


SERMON  XXIX. 


EXCELLENCY   OF   THE   KNOWLEDGE   OF   CHRIST. 


Yea,  doubtless,  and  I  count  all  things  but  loss  for  the  excellency  of 
the  knowledge  of  Christ. — Phil.  iii.  8. 


The  apostle  Paul  had  enjoyed  uncommon  privileges 
as  a  Jew ;  so  that  if  any  man  had  a  right  to  glory 
in  things  of  this  kind,  he  more.  "Circumcised  the 
eighth  day,  of  the  stock  of  Israel,  of  the  tribe  of 
Benjamin,  an  Hebrew  of  the  Hebrews,  as  touching 
the  law  a  Pharisee,  concerning  zeal,  persecuting 
the  church;  touching  the  righteousness  which  is 
in  the  law  blameless."  To  which  we  may  add  what 
through  modesty  he  would  not  hint  at,  that  he  Avas 
a  man  of  extraordinary  natural  endowments,  and 
had  received  a  finished  education,  first  in  the 
schools  of  Tarsus,  his  native  place,  and  afterwards 
at  Jerusalem,  under  the  tuition  of  the  most  cele- 
brated doctors.  By  his  birth  in  Tarsus,  he  also 
enjoyed  the  privilege  of  being  a  Roman  citizen, 
which  was  one  of  high  importance  in  that  day,  and 
of  which  he  sometimes  availed  himself  when  in 
perilous  circumstances.     It  may  be  proper  to  men- 

437 


438  PRACTICAL     SERMONS. 

tion,  also,  that  he  was,  prior  to  his  conversion,  in 
high  favour  with  the  ruling  powers  in  Judea;  and 
had  he  continued  in  the  course  which  he  commenced 
in  opposition  to  Christianity,  he  would,  in  all  pro- 
bability, have  risen  to  a  high  station  of  honour  and 
power  among  his  countrymen. 

But,  however  great  these  advantages,  he  valued 
them  not,  when  brought  into  competition  with  the 
gospel.  A  wonderful  change  had  suddenly  come 
over  the  ardent  mind  of  this  aspiring  and  zealous 
young  man.  He  had  not  merely  experienced  a 
change,  but  he  had  been  turned  completely  round ; 
and  from  being  a  raging  persecutor  of  Christianity, 
he  became  its  most  able,  zealous,  and  indefatigable 
preacher  and  defender.  And  the  loss  which  he 
sustained  by  becoming  a  Christian,  he  counted 
nothing;  yea,  he  counted  it  "gain;"  and  in  com- 
parison with  the  excellency  of  the  knowledge  of 
Christ,  he  was  not  only  willing  to  suffer  the  loss 
of  all  other  things,  but  held  them  in  the  utmost 
contempt. 

Let  us,  then,  consider  the  excellency  of  this 
knowledge,  which  had  so  captivated  the  mind,  and 
engaged  the  warmest  affections,  of  such  a  man 
as  Paul. 

1.  The  excellency  of  the  knowledge  of  Christ 
arises  from  the  fact,  that  in  him  all  divine  and 
human  excellence  are  combined.  Whatever  beauty 
and  glory  resides  in  the  divine  attributes,  is  in 
Christ;  for  "  in  him  dwelleth  all  the  fulness  of  the 
Godhead  bodily."  Yea,  the  brightest  display  of 
the  moral  attributes  of  God  is  made  in  him,  which 
ever  has  been  exhibited.      The  angels  are  filled 


PRACTICAL     SERMONS.  439 

with  profound  adoration  of  the  glories  revealed  in 
the  Son  of  God,  as  Mediator.  Therefore  it  is  said, 
"  Beholding  the  glory  of  God  in  the  face  of  Jesus 
Christ."  He  is  called  the  "  only  begotten  Son,  full 
of  grace  and  truth."  And  he  is  declared  to  be, 
"The  brightness  of  the  Father's  glory,  and  the 
express  image  of  his  Person."  He  is  called  the 
WORD  and  wisdom  of  God,  because  through  him 
God  has  revealed  himself  to  man.  "  No  man 
knoweth  the  Father  but  the  Son,  and  he  to  whom 
the  Son  will  reveal  him."  But  in  Christ,  the  per- 
fection of  human  virtues  is  also  exhibited.  "  He 
w^as  holy,  harmless,  undefiled,  and  separate  from 
sinners."  His  love  to  God  and  compassion  for 
men ;  his  humility,  meekness,  patience,  fortitude, 
submission,  and  entire  devotion  to  his  heavenly 
Father's  will,  and  his  perfect  fulfilment  of  all  right- 
eousness in  his  life,  present  an  object  of  affection 
and  veneration,  which  is  above  all  parallel.  We 
are  apt  to  be  dazzled  and  overwhelmed  with  the 
brightness  of  the  divine  glory ;  but  when  these  rays 
are,  as  it  were,  shaded  and  mitigated  by  passing 
through  the  humanity  of  our  Lord,  the  object 
presented  is  exactly  adapted  to  draw  forth  the 
purest  and  warmest  affections  of  the  pious  heart. 
When  this  beauty  is  perceived  by  the  light  of  the 
Spirit,  the  believing  soul  is  ready  to  exclaim,  "  He 
is  the  chief  among  ten  thousands,  and  altogether 
lovely." 

2.  The  superlative  excellence  of  the  knowledge 
of  Christ  is  manifest  in  this,  that  it  has  a  transform- 
ing and  assimilating  effect  on  all  who  believingly 
contemplate  it.     This  effect  is  the  natural  conse- 


440  PRACTICAL     SERMONS. 

quence  of  a  spiritual  view  of  the  glory  of  Christ ; 
for  the  affections  of  the  heart  are  excited  by  this 
view ;  and  our  likeness  to  the  moral  image  of  God, 
consists  chiefly  in  holy  affections.  "  God  is  love ; 
and  he  that  loveth,  dwelleth  in  God  and  God  in 
him."  Therefore,  this  apostle  says,  "  Beholding 
his  glory,  we  are  transformed  into  the  same  image 
from  glory  to  glory,  as  by  the  Spirit  of  the  Lord." 
"  When  we  see  him,"  says  John,  "  we  shall  be  like 
him,  for  we  shall  see  him  as  he  is." 

3.  This  knowledge  is  intimately  connected  with 
our  justification,  as  well  as  our  renovation  ;  for  justi- 
fying faith  is  either  included  in  it,  or  arises  cer- 
tainly from  it.  If  faith  be  the  belief  of  the  truth, 
or  a  full  persuasion  of  the  veracity  of  God  speaking 
in  his  word,  this  knowledge  includes  it.  If  it  be  so 
defined  as  to  comprehend  other  acts  of  the  mind, 
they  are  such  as  naturally  arise  from  a  spiritual 
knowledge  of  the  truth.  He  that  possesses  this 
knowledge  of  Christ,  most  certainly  believes  in  him, 
and  is  in  a  justified  state ;  that  is,  his  sins  are  freely 
pardoned,  and  he  is  reconciled  to  God,  and  adopted 
as  a  child  to  all  the  invaluable  privileges  of  the 
sons  of  God. 

4.  The  superlative  excellence  of  this  knowledge 
is  evident  from  its  tendency  to  generate  lively  hope 
and  to  fill  the  soul  with  peace  and  joy.  There  is 
"  peace  in  believing."  The  very  exercise  of  the 
mind  in  contemplating  such  excellence,  is  the 
purest  and  sublimest  pleasure  of  which  w^e  can 
form  any  conception.  And  it  is  in  the  atonement 
of  Christ  and  his  intercession  for  ns,  in  the  temple 
above,  that  all  our  highest  and  most  assured  hopes 


PRACTICAL     SERMONS.  441 

of  future  blessedness  have  their  origin.  He  is, 
therefore,  b_y  a  common  figure  of  speech,  called 
^^our  Hope.^^  All  spiritual  comfort  flows  to  us  from 
this  fountain.  Even  in  the  greatest  afflictions,  if 
we  possess  this  knowledge,  it  not  only  affords  us 
support  and  inspires  us  with  patience,  but  enables 
us  to  rejoice ;  believing  that  these  light  afflictions, 
which  are  but  for  a  moment,  will  work  out  for  us 
a  far  more  exceeding  and  eternal  weight  of  glory. 
Thus,  we  find  Paul  saying,  "  We  rejoice  in  hope 
of  the  glory  of  God,  and  not  only  so,  but  we  glory 
in  tribulation."  The  spiritual  knowledge  of  Christ 
will  enable  us  to  obey  the  exhortation  to  "  rejoice 
always."  If  the  word  of  God  dwells  in  us  richly, 
in  all  wisdom  and  spiritual  understanding,  we  shall 
be  directed  in  the  way  in  which  we  should  go. 
Though  the  carnal  mind  is  blind  to  spiritual 
objects;  "  he  that  is  spiritual  judgeth  all  things." 

5.  The  knowledge  of  Christ  is  excellent  above 
all  comparison,  because  it  fits  the  soul  for  the 
enjoyments  of  heaven.  The  object  of  this  know- 
ledire  is  the  same  to  the  saint  in  heaven  as  to  the 
believer  on  earth;  the  difference  consists  in  the 
clearness  of  the  vision.  Here  we  see  through  a 
glass  darkly;  there,  face  to  face.  Here,  we  know 
only  in  part;  there  we  shall  know  as  we  are 
known.  Indeed,  this  knowledge  is  the  com- 
mencement of  eternal  life,  according  to  that  decla- 
ration of  our  Lord,  "This  is  eternal  life,  to  know 
thee,  the  only  true  God,  and  Jesus  Christ  whom 
thou  hast  sent."  The  noblest  life  of  a  rational 
being  must  consist  in  the  knowledge  of  the  most 

56 


442  PRACTICAL     SERMONS. 

glorious    objects,   and    in   supreme    love  to  their 
excellency. 

6.  This  leads  me  to  remark,  in  the  last  place, 
that  this  knowledge  will  be  for  ever  increasing. 
While  here,  the  believer  as  he  grows  in  grace, 
grows  in  the  knowiedge  of  our  Lord  and  Saviour 
Jesus  Christ.  To  every  finite  mind  the  acquisition 
of  knowledge  must  be  gradual.  In  heaven,  though 
the  views  of  Christ  are  perfectly  clear,  they  do 
not  comprehend  the  whole  object ;  this  is  infinite. 
It  can  never  be  exhausted.  In  what  way  know- 
ledge will  be  communicated  in  heaven,  whether 
by  teachers  of  our  own  race,  or  by  angels,  or 
directly  by  the  Spirit  of  God,  it  would  be  pre- 
sumptuous in  us  to  decide.  Still,  from  the  nature 
of  the  case,  it  may  be  known,  that  the  knowdedge 
of  the  saints  in  heaven  is  progressive;  and  that 
this  progression  is  eternal.  0  delightful  prospect ! 
To  be  for  ever  learning  more  and  more  of  the 
attributes  of  the  infinite  God,  and  more  and  more  of 
his  wonderful  works  and  dispensations  !  This  is  a 
happiness  suited  to  the  nature  of  a  rational  being. 
Men  in  this  world  are  often  puffed  up  on  account 
of  the  knowledge  which  they  acquire  by  laborious 
study;  but  what  is  this  obscure  glimmering,  when 
compared  with  the  knowledge  which  the  least  in 
the  kingdom  of  glory  possesses  ?  Believers,  who 
have  no  opportunity  of  becoming  acquainted  with 
the  discoveries  of  science  in  this  world,  need  not 
repine.  If  they  have  the  knowledge  of  Christ,  and 
him  crucified,  all  other  kinds  of  useful  knowledge 
will,   on  their  entrance    into   the   clear  light  of 


PRACTICAL     SERMONS.  443 

eternity,  be  added.  The  merest  babe  in  Christ,  in 
the  future  world,  will  know  more  of  the  works  of 
God  than  all  the  philosophers  upon  earth.  Know- 
ledge of  the  laws  and  phenomena  of  nature  is 
useful  to  society,  by  leading  to  numerous  improve- 
ments, which  lessen  human  toil,  and  minister  to 
the  convenience  and  comfort  of  this  life.  But 
when  we  view  man  as  an  immortal  being,  whose 
existence  will  be  commensurate  with  eternity,  all 
natural  knowledge  sinks  into  nothing.  Of  what 
account  is  it  now,  to  those  who  were  distinguished 
for  their  scientific  knowledge,  that  they  stood 
above  their  fellow  men,  in  this  respect  ?  Whether 
they  are  now  in  a  state  of  happiness  or  misery, 
all  their  acquirements  of  that  kind,  are  of  no 
service  to  them.  The  knowledge  of  Christ  is  the 
only  knowledge  which  will  avail  us  in  another 
world. 

However  high  the  saints  may  rise  in  heaven,  and 
however  enlarged  may  be  their  powers  in  that 
world;  yet  still  Christ  will  be  the  inexhaustible 
source  of  their  increase  of  knowledge.  He  will 
be  the  great  Teacher,  or  rather  luminary,  from 
which  rays  of  divine  light  will  radiate  and  illumine 
the  souls  of  all  his  worshippers,  to  the  utmost 
capacity  of  their  minds.  But  Christ  in  heaven  as 
well  as  upon  earth  is  the  object  of  our  knowledge, 
as  he  is  its  source.  As  he  is  divine,  his  perfec- 
tions are  infinite.  Probably,  new  relations  of  the 
great  work  of  redemption  will  be  revealed  in  con- 
tinual succession.  Christ,  as  seen  now  by  faith, 
appears  to  the  believing  mind,  beautiful  and  glori- 


444  PRACTICAL     SERMONS. 

ous;  but  the  glory  of  his  appearance  in  heaven 
cannot  be  conceived  by  those  who  dwell  in  bodies 
of  clay. 

The  beatific  vision  cannot  be  described  to  mor- 
tals; or  if  described,  it  could  not  be  understood.  It 
must  be  experienced  before  any  adequate  concep 
tion  can  be  entertained  of  it.  Paul  had  a  transient 
view  of  what  was  passing  in  Paradise  and  in  the 
third  heaven;  but  when  he  returned,  he  uttered 
not  a  word  respecting  what  he  had  seen.  Indeed,  he 
says,  it  was  "unlawful  to  utter  it,"  or  as  the  original 
might  be  rendered,  it  was  wi;possible.  If  the  know- 
ledge of  Christ,  seen  here  darkly  through  the  mists 
of  human  weakness  and  ignorance  by  faith,  is  so 
excellent,  we  may  infer  that  the  unveiled  view  of 
this  object  in  heaven  must  be  superlatively  glorious. 
This  perfection  of  divine  knowledge  is  reserved  for 
all  the  saints,  according  to  their  measure  of  com- 
prehension, in  the  world  to  come,  where  they  shall 
all  be  collected,  and  though  occupying  different 
mansions  in  their  Father's  house,  shall  enjoy  the 
beatific  vision. 

Two  inferences  shall  close  this  discourse. 

1.  If  the  knowledge  of  Christ  be  so  excellent,  it 
should  be  our  constant  and  vigorous  effort  to 
increase  in  it  daily.  It  is  the  same  as  to  grow  in 
grace.  And  to  attain  this  object,  two  things  only 
are  necessary;  first,  a  diligent  perusal  of  the 
Holy  Scriptures,  where  the  character  and  work  of 
Christ  are  clearly  exhibited ;  and  secondly,  prayer 
to  God  for  the  influences  of  the  Holy  Spirit,  by 
whose   agency  alone   the  mind  is  enlightened  to 


PRACTICAL     SERMONS.  445 

behold  the  glory  of  God,  as  it  shines  in  the  face  of 
Jesus  Christ.  And,  as  we  have  reason  to  believe, 
that  our  celestial  vision  of  Christ  will  bear  some 
proportion  to  our  spiritual  knowledge  of  Christ 
here,  this  should  stimulate  our  minds  to  a  holy 
emulation,  to  rise  as  high  among  the  ranks  of 
heaven  as  we  can.  As  such  an  emulation  can 
injure  no  one,  and  may  be  profitable  to  ourselves, 
we  should  entertain  no  scruple  about  indulging 
it.  Fall  not  below  the  station  to  which  you  may 
arise.  Make  the  best  possible  use  of  your 
privileges,  which  are  afforded  to  you  for  this 
very  purpose. 

2.  The  second  inference  is,  if  the  knowledge  of 
Christ  be  so  excellent,  and  so  infinitely  superior  to 
all  other  acquisitions,  we  should  endeavour  to 
extend  it  to  as  many  of  our  fellow-creatures  as 
we  can  possibly  reach.  It  is  our  duty,  and  should 
be  our  delight  to  spread  the  gospel  over  the  globe, 
until  the  knowledge  of  God  shall  cover  the  earth 
as  the  waters  cover  the  sea.  And  as  the  Scriptures 
are  the  treasure-house  of  this  knowledge,  we  should 
do  all  in  our  power  to  circulate  the  Bible  in  all 
languages,  and,  as  faith  comes  by  hearing,  we 
should  unite  with  cordiality,  energy,  and  liberality, 
in  educating  pious  young  men  for  the  ministry, 
and  sending  the  living  preacher  to  all  those  nations 
which  are  now  sitting  in  darkness  and  the  shadow 
of  death.  We  should  aim  at  nothing  short  of  the 
conversion  of  the  whole  world;  of  which  there  is 
at  this  time  greater  ground  of  hope  than  at  any 
former  period. 


446  PRACTICAL     SERMONS. 

And  here  again  prayer  is  as  necessary  as  in  the 
former  case.  Nothing  can  be  effected  without 
divine  influence,  and  this  is  promised  in  answer  to 
prayer.  Paul  may  plant,  and  Apollos  water,  but 
it  is  God  who  giveth  the  increase.  For  that 
increase  let  us  pray  without  ceasing. 


SERMON  XXX. 


HOLDING    FORTH   THE    WORD    OF   LIFE. 


Holding  forth  the  word  of  life. — Phil.  ii.  16, 


The  disciples  of  Christ  are  not  called  to  a  life  of 
indolence,  but  to  action.  As  Christ  himself  came 
as  a  light  into  the  world,  he  would  have  those  who 
follow  him  to  be  lights  in  their  proper  sphere.  His 
exhortation  to  them  was,  "  Let  your  light  so  shine 
that  others  seeing  your  good  works  may  glorify 
your  Father  in  heaven." 

In  our  text  there  seems  to  be  an  allusion  to  torch- 
bearers,  who  in  the  night  went  before  others  to 
show  them  the  way.  The  Christians  at  Philippi, 
who  as  yet  formed  a  small  proportion  of  the  inhabi- 
tants, are  reminded  of  the  importance  of  exhibiting 
a  good  example  before  the  heathen  multitude  by 
whom  they  were  surrounded ;  of  being  blameless 
and  harmless,  the  sons  of  God,  without  rebuke; 
that  is,  furnishing  no  occasion  for  censure  or 
rebuke,  by  the  holiness  of  their  lives.  "Amono- 
whom,"  says  he,  "ye  shine  as  lights  in  the  world." 

447 


448  PRACTICAL     SERIMONS. 

But  as  the  verb  in  the  original  may  with  equal 
propriety  be  read  in  the  imperative  or  the  indica- 
tive mood,  it  would  suit  better  with  what  follows, 
to  render  it  thus,  "  Shine  as  lights  in  the  world, 
holding  forth  the  word  of  life."  Our  text  will, 
then,  be  an  exposition  of  the  manner  in  which 
they  should  shine ;  namely,  by  "  holding  forth  the 
word  of  life."  As  if  he  had  said.  You  are  bound 
to  shine  upon  the  darkness  around  you,  and  this 
you  can  readily  do,  for  you  are  furnished  with  a 
lamp  or  torch,  even  the  word  of  life,  which  you 
ought  to  hold  up  to  view,  that  those  who  are  in 
darkness  might  be  attracted  by  its  light,  and  might 
be  induced  to  walk  in  the  light  which  is  shed 
forth  from  this  radiant  point. 
Let  us  then, 

I.  Inquire  why  the  word  is  here  called  the 
word  of  life. 

II.  And,  in  the  second  place,  consider  some  of 
the  ways  by  which  this  light  may  be  held  forth. 

And  may  the  Lord  afford  spiritual  illumination 
to  both  preacher  and  hearers  this  day  ! 

I.  No  doubt,  by  the  word  of  life,  we  are  to 
understand  the  Holy  Scriptures,  and  they  are 
called  the  word  of  life, 

1.  Because  they  clearly  reveal  to  us  a  future 
life,  and  teach  us  the  way  by  which  we  may  obtain 
it.  Nothing  certain  can  be  known  of  a  future 
state  of  existence  without  the  Scriptures ;  for  even 
if  reason  could  assure  us  that  we  shall  exist 
hereafter,  it  cannot  satisfy  us,  that  we  shall  enjoy 
happiness  in  the  world  to  come.  But  as  we  all 
have  a  consciousness  of  sin,  the  dictate  of  sober 


PRACTICAL     SERMONS.  449 

reason  is,  that  we  must  expect  to  be  punished  for 
our  sins  hereafter,  since  punishment  does  not 
always  overtake  the  wicked  here.  Reason  would 
dictate  that  the  innocent  and  obedient  would  of 
course  be  happy  under  the  government  of  a  right- 
eous, moral  governor;  but  in  regard  to  pardon  and 
reconciliation  for  sinners,  reason  utters  not  a  word; 
she  is  dumb ;  or  rather,  she  speaks  a  language  of 
terror,  saying  that  every  one  must  be  rewarded 
according  to  his  works.  And  as  we  know  that  we 
are  sinners,  what  can  we  expect  but  to  suffer  for 
our  sins  ?  To  man,  thus  walking  in  darkness  and 
terror,  the  gospel  brings  a  glorious  and  cheering 
light.  "  Life  and  immortality  are  brought  to  light 
by  the  gospeU"  The  divine  Author  of  our  religion 
has  given  us  the  clearest  information  which  could 
be  desired;  not  only  of  the  reality  of  a  world  of 
blessedness,  but  also  of  the  means  by  which  we 
may  reach  this  happy  state.  And  this  revelation 
being  recorded  in  the  word,  this  is  properly  called 
"the  word  of  life." 

2.  But  the  word  of  God  contained  in  the  Holy 
Scriptures,  is  not  only  a  revelation  of  a  way  of  life, 
but  it  is  an  authoritative  grant  of  life  to  condemned 
sinners,  on  the  condition  of  faith  and  repentance. 
It  is  one  thing  to  know  that  there  is  life,  and  to  be 
informed  of  the  way  in  which  it  may  be  attained, 
and  another  and  very  different  thing,  to  have  an 
offer  by  authority  of  this  life  to  ourselves ;  yea, 
a  free  grant  of  it,  if  we  will  accept  the  boon.  To  a 
prisoner  condemned  to  death  it  is  pleasing  to  know 
that  the  supreme  authority  is  reconcilable;  but 
0  how  transporting  to  hear  from  those  appointed 

57 


450  PRACTICAL     SERMONS. 

to  deliver  the  message,  that  he  has  sent  me  a  sealed 
pardon  !  Or  to  read  the  document  itself,  in  which 
he  declares  in  the'  most  solemn  manner,  that  all  the 
sins  of  every  penitent  believer  are  forgiven !  The 
word  contains  the  assurance  of  eternal  life  to  every 
true  believer;  it  is,  therefore,  emphatically  "the 
word  of  life." 

3.  But  the  word  is  not  only  an  authoritative 
message  from  the  King  of  kings,  granting  life  to 
all  who  are  willing  to  receive  it,  but  also  the 
appointed  instrument  of  communicating  spiritual 
life  to  the  soul.  Though  the  work  of  regeneration 
requires  the  exertion  of  the  same  power  which  at 
first  caused  light  to  shine  out  of  darkness,  yet  it 
has  pleased  God  to  ordain  that  his  own  truth 
should  be  the  ordinary  means  of  accomplishing  this 
great  work.  "  Faith  comes  by  hearing,  and  hear- 
ing by  the  word  of  God."  Christians  are  said  to 
be  begotten  by  the  word  of  truth,  and  to  be  born 
again  by  the  word.  "  Being  born  again,  not  of 
corruptible  seed,  but  by  the  word  of  God,  which 
liveth  and  abideth  for  ever."  This  metaphor  by 
which  the  word  is  compared  to  a  seed,  is  very 
appropriate ;  for  though  a  seed  possesses  vitality  in 
itself,  it  will  never  vegetate  unless  it  is  brought 
under  the  influence  of  air,  sun,  and  rain ;  so,  the 
word  of  God  remains  inefficacious  until  accom- 
panied by  the  Holy  Spirit.  And,  again,  as  the 
word  is  the  instrument  by  which  the  Spirit  ope- 
rates, it  is  called,  "  the  sword  of  the  Spirit."  The 
word  is  the  means  by  which  the  sinner  is  con- 
vinced of  his  sin  and  danger.  While  ignorant  of 
the  law  he  remains  careless  and  unconcerned ;  but 


PRACTICAL     SERMONS.  451 

when  the  commandment  comes,  sin  revives,  and  he 
dies.  Paul  says  of  himself,  "  I  was  alive  once, 
without  the  law,  but  when  the  commandment  came, 
sin  revived  and  I  died."  ''I  had  not  known  lust, 
except  the  law  had  said.  Thou  shalt  not  covet." 
By  this  precept  he  learned  that  the  law  reached 
the  thoughts  of  the  heart.  And  conversion  is 
produced  by  the  energy  of  the  Holy  Spirit  under 
the  preaching  of  the  word,  as  is  evident  from  the 
texts  already  cited.  The  word  contains  in  itself 
all  those  objects  and  qualities  which  are  adapted  to 
excite  holy  affections  in  the  human  soul;  and  the 
reason  why  it  does  not  produce  its  appropriate 
effects  on  the  hearts  of  all  who  hear  or  read  it  is, 
that  there  is  no  capacity  in  a  soul  dead  in  sin  to 
perceive  spiritual  beauty,  and  no  susceptibility  of 
holy  emotions  and  affections;  but  when  spiritual 
life  is  communicated,  in  proportion  to  the  degree 
of  illumination  granted,  the  truth  will  appear  in 
its  genuine  and  attractive  colours.  Its  reality, 
importance,  beauty,  and  glory  begin  now  to  be 
perceived  ;  and  the  soul,  under  the  influence  of  the 
Spirit,  is  rendered  impressible  by  the  truth.  Thus 
every  good  desire,  every  holy  emotion,  every  exer- 
cise of  faith,  love,  repentance,  hope,  and  joy,  are 
produced  by  the  views  of  truth  which  the  soul  now 
enjoys.  The  gospel  is,  indeed,  "  the  word  of  life," 
and  the  means  of  spiritual  life  to  every  one  that  is 
born  of  God. 

4.  Again,  the  word  is  not  only  the  means  of 
generating  spiritual  life,  but  is  the  nutriment  by 
which  this  life  is  sustained,  and  by  which  it 
increases  and  grows.     This  progress  of  the  soul 


453  PRACTICAL     SERMONS. 

ill  spiritual  strength  is  what,  in  Scripture,  is  called 
sanctification.  The  new  man,  formed  in  regenera- 
tion, though  possessing  all  the  members  and  linea- 
ments of  the  child  of  God,  is  not  made  perfect  in 
knowledge  and  strength  at  once,  but,,  analogous  to 
what  takes  place  in  the  human  body,  is  first  a  babe, 
then  a  young  man,  and  finally,  an  old  man.  Or, 
like  the  seed  sown  in  the  ground,  there  is  "  first  the 
blade,  then  the  ear,  and  finally,  the  full  corn  in  the 
ear."  Every  kind  of  life  in  this  world  needs 
nourishment.  Man's  natural  body  is  in  infancy 
supported  by  milk,  and  when  grown,  by  bread  and 
strong  meat.  So  also  the  spiritual  life  must  have 
nourishment  in  order  to  its  continuance  and  growth. 
And  this  nourishment  is  found  only  in  the  word. 
"Sanctify  them  through  thy  truth;  thy  word  is 
truth."  "  Grow  in  grace,  and  in  the  knowledge  of 
our  Lord  and  Saviour  Jesus  Christ." 

5.  By  the  word  of  the  Lord  the  bodies  of  the 
saints,  at  the  last  day,  shall  be  resuscitated,  and 
inspired  with  new  life.  For  all  that  are  in  their 
graves  shall  hear  his  voice,  and  come  forth,  some 
to  everlasting  life.  Therefore,  Christ,  whose  resur- 
rection is  an  earnest  of  that  of  his  people,  says, 
"  I  am  the  resurrection  and  the  life,"  and  by  his 
authority  and  power,  all  the  pious  dead  shall  rise 
from  their  graves,  and  even  the  sea  will  give  up  her 
dead,  in  the  resurrection  day.  It  is,  therefore, 
said  by  the  apostle  Paul,  when  speaking  of  the 
resurrection  of  the  company  of  true  believers,  *'As 
in  Adam  all  die,  so  in  Christ  shall  all  be  made 
alive."  This  doctrine  of  the  resurrection  of  the 
dead  is  peculiar  to  the  gospel,  and  is  an  animating 


PRACTICAL     SERMONS.  453 

and  glorious  doctrine.  Then,  indeed,  may  it  be 
said  that  man  lives,  when  "  this  mortal  shall  put 
on  immortality."  Then,  indeed,  "  Death  shall  be 
swallowed  up  of  life." 

II.  We  come,  in  the  second  place,  as  was  pro- 
posed, to  consider  the  duty  of  holding  forth  the 
word  of  life. 

The  allusion  is  to  holding  up  a  light  to  others 
who  are  in  darkness.  The  Philippians,  in  the 
preceding  verse,  are  represented  as  in  the  midst 
of  a  crooked  and  perverse  generation.  They  were 
surrounded  by  heathen  idolaters,  who  were  not 
only  shrouded  in  ignorance,  but  degraded  in  their 
moral  conduct.  They  had  no  correct  knowledge 
of  the  true  God,  and  were  total  strangers  to  the 
character  and  mediatorial  work  of  Jesus  Christ. 
They  were  at  enmity  with  God,  and  aliens  from 
the  commonwealth  of  Israel.  Now  Christians, 
whose  eyes  had  been  opened,  and  who  had  been 
turned  from  the  darkness  of  idolatry  to  the  marvel- 
lous light  of  the  gospel,  had  a  duty  to  perform  to 
their  benighted  fellow-citizens.  It  was  incumbent 
on  them  to  hold  forth  the  lamp  of  divine  truth,  to 
scatter  the  darkness  which  surrounded  the  people; 
that  is,  it  was  their  duty  to  make  known  to  others 
that  word  by  which  their  own  souls  had  been 
quickened  and  enlightened.  Nothing  in  the  mate- 
rial world  is  more  necessary  than  light.  Without 
it  all  the  beauty  of  the  universe  would  be  obscured. 
Without  it  all  life,  of  every  kind,  would  cease. 
Light  is  to  the  bodily  eye,  what  truth  is  to  the 
mind.  Without  the  knowledge  of  the  truth,  the 
soul  of  man  remains  in  a  state  of  darkness  and 


454  PRACTICAL     SERMONS. 

disorder.  Nothing  can  supply  the  place  of  light 
in  the  natural  world,  and  there  is  no  substitute  for 
truth  in  the  spiritual  world.  But  we  need  not 
now  descant  on  the  preciousness  of  divine  truth,  as 
we  have  already  had  the  subject  fully  before  us. 
Our  inquiry  now  is,  what  can  be  done  to  hold  it 
forth,  so  that  others  also  may  be  illumined  and 
guided  by  it,  for  as  to  the  obligation  to  communi- 
cate the  truth  to  others,  there  can  be  no  doubt. 
Our  Lord  has  given  us  express  commands  on  this 
subject :  "  Let  your  light  so  shine  that  others  seeing 
your  good  works  may  glorify  your  Father  who  is 
in  heaven."  And  again,  "  Ye  are  the  light  of  the 
w-orld;  a  city  that  is  set  on  a  hill  cannot  be  hid." 
And  he  forbade  his  disciples  to  put  their  light 
under  a  bed  or  a  bushel. 

Though  it  is  incumbent  on  all  Christians,  accord- 
ing to  their  ability  and  opportunity,  to  communicate 
the  truth  to  their  fellow-creatures,  there  are  some 
on  whom  this  duty  rests  especially,  as  occupying 
stations  and  filling  offices  to  which  instruction 
appropriately  belongs.  The  preacher  of  the  gospel 
is  by  a  solemn  vow  devoted  to  this  very  work. 
His  commission  extends  to  every  individual  of  the 
race  to  whom  he  can  gain  access.  "  Preach  the 
gospel  to  every  creature."  The  command  of  God 
is,  "  Be  instant  in  season,  out  of  season,  reprove, 
rebuke,  exhort,  with  all  long-suffering  and  doc- 
trine." By  means  of  the  faithful  preaching  of  the 
gospel,  the  word  of  life  is  held  forth  to  many  at 
once. 

But  though  it  is  not  incumbent  on  all  Christians 
to  preach,  it  is  the  duty  of  all  to  do  what  in  them 


PRACTICAL     SERMONS.  455 

lies,  to  have  the  gospel  preached  to  all,  by  lending 
their  aid  to  prepare  young  men  for  the  ministry, 
by  obtaining  for  them  such  an  education  as  is 
requisite  to  qualify  them  for  the  ministry.  It  is 
undoubtedly  the  duty  of  all  Christians  to  give  their 
aid  in  supporting  a  faithful  ministry  in  the  Church, 
that  all  may  have  the  opportunity  of  hearing  the 
word  of  life.  They  may  hold  forth  the  word  of 
life  by  supporting  him  who  is  authorized  to  dis- 
pense it;  and  by  freeing  him  from  the  necessity  of 
occupying  his  time  in  secular  business  for  the  sup- 
port of  himself  and  family.  Bat  Christians  should 
hold  forth  the  lamp  of  life  to  the  heathen  world. 
A  large  proportion  of  our  race  have  never  heard 
the  gospel,  and  we  know  of  no  way  by  which  they 
can  be  saved  without  it.  There  is  no  other  word 
of  life.  There  is  no  other  name  given  under  hea- 
ven by  which  we  must  be  saved — other  foundation 
can  no  man  lay  than  that  which  is  laid,  which  is 
Jesus  Christ.  Christians  are  not  sufficiently  awake 
to  this  most  important  duty.  The  call  is  from 
hundreds  of  millions  for  their  help.  Not  that  the 
heathen  desire  the  light  of  the  gospel;  but  their 
urgent  necessities  should  sound  as  a  solemn  call  in 
our  ears  continually.  And  not  only  the  heathen, 
but  the  Jews  and  Mohammedans,  a  numerous  mul- 
titude, are  also  in  darkness,  to  whom  the  word  of 
life  should  be  held  forth,  whether  they  will  hear 
or  forbear.  Let  Christians  do  what  they  can  to 
enlighten  these  millions  of  men,  inhabiting  the 
earth  contemporaneously  with  themselves,  and 
whom  they  will  soon  meet  at  the  judgment-seat 
of  Christ. 


456  PRACTICAL     SERMONS. 

But  'Uhe  word  of  life"  may  be  held  forth  also  by 
the  press,  even  to  a  greater  extent  than  by  the 
living  preacher.  Books  and  tracts  circulate  where 
the  sound  of  the  preacher's  voice  is  never  heard. 
The  word  of  God  should  be  translated  into  all 
languages,  and  circulated  through  the  whole  world. 
Within  the  last  half  century  much  has  been  done 
in  translating  and  circulating  the  Bible  over  the 
face  of  the  earth.  But  the  work  is  not  yet  accom- 
plished ;  it  is  just  begun.  The  Chinese  and  Hindoos 
will  need  millions  of  copies;  as  also  many  other 
heathen  nations. 

Much  may  also  be  done  by  writing  and  circulat- 
ing evangelical  tracts  and  books  among  the  people. 
This  good  work  has  also  been  commenced  and  is 
in  progress;  but  when  we  contemplate  the  wide 
harvest  field,  we  have  great  reason  to  pray  the 
Lord  of  the  harvest  for  more  help ;  for  the  harvest 
is  great  and  the  labourers  few.  It  is  written, 
that  the  time  will  come  when  many  shall  run 
to  and  fro,  and  knowledge  shall  be  increased. 
Does  not  the  enterprise  of  colportage  seem  to  be 
an  accomplishment  of  this  prediction  ? 

But  Christians  must  let  their  light  shine  by 
example,  as  well  as  teaching.  The  apostle  seems 
to  have  had  this  especially  in  his  eye,  when  he 
penned  these  words  of  the  text,  for  he  says,  "  Be 
harmless  and  blameless,  the  sons  of  God,  without 
rebuke."  Nothing  in  the  power  of  man  is  more 
influential  than  example.  A  holy  example  strikes 
with  force  on  every  mind  in  which  conscience  is 
not  seared  as  with  a  hot  iron.     There  is  something 


PRACTICAL     SERMONS.  457 

in  a  holy  example  which  stops  the  mouths  of  gain- 
sayers  sooner  than  all  arguments. 

Let  Christians  live  up  to  their  duty  and  privi- 
leges ;  let  them  manifest  the  true  spirit  of  their  holy 
religion,  and  exhibit  beauty  and  purity  in  a  con- 
sistent Christian  example,  and  even  infidelity  itself 
will  be  abashed,  when  it  has  no  evil  thing  to  say  of 
them.  Even  the  sneering  Gibbon,  in  attempting  to 
account  for  the  spread  of  Christianity,  was  obliged 
to  give  the  unblamable  lives  of  its  professors  as 
one  of  the  causes. 


58 


SERMON  XXXI. 


THE    HOUSE    OF    GOD    DESIRABLE. 


How  amiable  are  thy  tabernacles,  O  Lord  of  Hosts !  My  soul  longeth, 
yea,  even  fainteth  for  the  courts  of  the  Lord :  my  heart  and  my 
flesh  crieth  out  for  the  living  God. — Psa.  Ixxxiv.  1,  2. 


In  the  patriarchal  ages,  the  pious  had  no  particular 
place  or  consecrated  edifice,  where  they  offered  up 
their  worship  to  God ;  but  wherever  they  happened 
to  reside,  there  they  erected  altars,  on  which  they 
offered  sacrifices,  agreeably  to  the  original  insti- 
tution ;  and  sometimes  consecrated  pillars,  by 
anointing  them  with  oil,  to  be  memorials  of  some 
remarkable  transaction.  But  in  the  time  of  Moses, 
while  Israel  remained  near  Mount  Sinai,  a  com- 
mand was  given  to  build  a  tent  or  tabernacle  for 
the  worship  of  God,  of  the  most  precious  materials. 
The  quality  and  workmanship  of  these  were  speci- 
fied with  the  utmost  particularity.  The  form  and 
dimensions  of  this  sacred  structure  were  also 
revealed,  and  it  was  positively  directed  that  every 
part  of  it,  even  to  the  loops  and  pins,  should  be 
made  in  conformity  to  the  pattern  shown  to  Moses 
458 


PRACTICAL     SERMONS.  459 

in  the  Mount.  Around  the  sacred  tabernacle,  a 
spacious  court  was  enclosed,  within  which  stood 
the  altar  of  burnt-offerings,  and  the  laver  for  the 
purification  of  the  priests.  While  the  Israelites 
sojourned  in  the  wilderness,  the  tabernacle  moved 
or  remained  with  them,  and  the  pillar  of  fire  and 
cloud  which  rested  on  it,  by  night  and  day,  was 
their  constant  guide.  But  when  they  had  con- 
quered the  promised  land,  Shiloh  became  the 
permanent  residence  of  the  house  of  God.  For 
several  hundred  years,  even  to  the  time  of  Samuel 
the  prophet,  the  tribes  were  accustomed  to  assem- 
ble for  the  celebration  of  divine  worship  at  this 
place.  But  in  the  time  of  David,  the  ark  of  the 
covenant,  after  its  return  from  the  land  of  the 
Philistines,  was  brought  to  Jerusalem,  where  king 
David  had  erected  for  it  a  new  tabernacle  on  a  piece 
of  ground,  which,  by  divine  direction,  he  had  pur- 
chased from  Araunah  the  Jebusite,  at  the  time  of 
the  destructive  plague  by  which  so  many  thousands 
of  the  people  were  cut  off. 

Here,  on  Mount  Zion,  was  henceforth  the  sacred 
place  where  God  met  with  his  people.  But  the 
devout  king  of  Israel  was  not  contented  that  now, 
when  the  nation  was  rich  and  powerful,  God's 
worship  should  be  celebrated  in  a  movable  tent: 
he,  therefore,  by  divine  permission,  resolved  to 
erect  a  costly  and  splendid  temple,  adorned  and 
furnished  with  the  greatest  possible  magnificence. 
During  the  life  of  David,  however,  the  tabernacle 
continued  to  be  the  place  of  worship ;  for,  although 
God  approved  of  his  pious  purpose  to  build  him  a 
house,  yet  he  chose  that  the  work  should  be  exe- 


460  PRACTICAL     SERMONS. 

cuted,  not  by  him,  but  by  his  son  and  successor, 
Solomon. 

While  there  was  only  one  place  where  God 
recorded  his  name,  and  one  house  where  he  gave 
tokens  of  his  presence,  it  was  a  precious  privilege 
to  enjoy  the  opportunity  of  frequent  access  to  the 
courts  and  to  the  tabernacle,  where  divine  worship 
w^as  daily  and  periodically  celebrated;  and  where 
such  rites  were  performed,  and  such  objects  exhi- 
bited, as  were  calculated  to  strengthen  the  faith, 
and  enkindle  the  devotion  of  the  pious. 

But  it  was  especially  desirable  and  pleasant  to 
enter  these  courts,  and  join  in  the  solemn  wor- 
ship of  the  sanctuary  on  those  sacred  festivals, 
which,  by  divine  appointment,  w^ere  periodically 
solemnized :  at  which  times,  the  sopne  was  rendered 
peculiarly  impressive  and  interesting,  by  the  num- 
ber of  appropriate  and  significant  ceremonies  which 
were  exhibited;  and  by  the  eager  multitudes  of 
people  who  attended  from  every  part  of  the  holy 
land. 

On  these  solemn  occasions,  it  must  have  been  a 
delightful  spectacle  to  behold  the  thousands  of 
Israel,  of  every  age  and  condition,  coming  up  to 
the  house  of  the  Lord,  and  presenting  themselves 
before  the  God  of  Jacob,  with  their  respective  gifts 
and  offerings.  Who  can  tell  with  what  rapture 
the  bosom  of  the  devout  worshipper  swelled,  when 
his  eye  caught  the  first  glance  of  that  holy  and 
beautiful  house  which  contained  so  many  expres- 
sive and  mysterious  emblems  of  Jehovah's  presence, 
and  of  Jehovah's  grace !  The  worship  of  God  in 
the   tabernacle   or   temple  was,  doubtless,  to   the 


PRACTICAL     SERMONS.  461 

pious  Israelite,  a  most  solemn  and  affecting  service. 
In  it  the  ancient  saints  took  exceeding  great 
delight.  Therefore,  we  find  in  the  Psalm  from 
which  our  text  is  taken,  and  manj  others,  an  ex- 
pression of  the  most  ardent  desires  to  enjoy  the 
privilege  of  joining  with  the  people  of  God  in  the 
worship  of  the  tabernacle;  and  the  most  pathetic 
lamentations  when,  by  any  circumstance,  the 
Psalmist  was  prevented  from  attending  the  public 
worship  of  God,  celebrated  in  this  sacred  edifice. 
"  As  the  hart  panteth  for  the  water-brooks,  so  pant- 
eth  my  soul  after  thee,  O  God;  my  soul  thirsteth 
for  God,  for  the  living  God :  when  shall  I  come  and 
appear  before  God?"  And  the  liveliest  joy  was 
expressed  upon  the  prospect  of  entering  these 
sacred  courts.  "  I  was  glad  when  they  said  unto 
me,  Let  us  go  unto  the  house  of  the  Lord.  Our  feet 
shall  stand  within  thy  gates,  O  Jerusalem.  Jeru- 
salem is  builded  as  a  city  that  is  compact  together ; 
whither  the  tribes  go  up,  the  tribes,  unto  the  testi- 
mony of  Israel,  to  give  thanks  unto  the  name  of 
the  Lord."  And  in  our  text:  "How  amiable  are 
thy  tabernacles,  O  Lord  of  Hosts :"  and  in  verse 
10 ;  "  For  a  day  in  thy  courts  is  better  than  a  thou- 
sand. I  had  rather  be  a  door-keeper  in  the  house 
of  my  God  than  to  dwell  in  the  tents  of  wicked- 
ness." 

The  essence  of  spiritual  worship  is  the  same 
under  all  dispensations;  the  same  to  the  believing 
Israelite  and  the  devout  Christian.  They  had  the 
same  object  of  worship,  for  the  God  of  Abraham, 
Isaac,  and  Jacob  is  the  Christian's  God.  They 
exercised  faith  on  the  same  Messiah;  trusted  in  the 


462  PRACTICAL     SERMONS. 

same  promises,  and  hoped  for  the  same  reward. 
The  devotional  exercises  of  the  true  worshippers 
■under  the  old  and  the  new  dispensation  were  not 
different.  Humble  penitence,  ardent  thirsting  after 
God,  joy  and  confidence  in  his  mercy  and  faithful- 
ness, and  fervent  gratitude  and  praise,  w^ere  com- 
mon to  both  of  them.  Pious  Jews  and  Christians, 
also,  equally  delighted  in  drawing  near  to  God  in 
his  house.  Here,  under  both  dispensations,  much 
was  found  to  strengthen  faith,  to  encourage  hope, 
to  elevate  the  affections,  and  to  fill  the  troubled 
heart  with  consolation. 

And  the  courts  of  the  Lord  are  still  sought  after, 
and  rejoiced  in,  by  all  the  true  Israel.  The  solemn 
pomp  of  ceremonies,  it  is  true,  no  longer  strikes  our 
eyes;  the  mysterious  veil  has  been  rent  in  twain 
from  the  top  to  the  bottom;  and  the  mysteries  of 
the  most  holy  place  have  been  revealed.  The  mercy- 
seat  is  now  accessible  to  all  believers ;  and  the 
spiritual  she  chin  ah,  or  glorij  of  God,  is  seen  in 
the  face  of  Jesus  Christ.  No  longer  is  it  requisite 
to  pour  out  daily  the  blood  of  lambs  and  bullocks, 
which  is  not  efficacious  for  the  removal  of  guilt ; 
but  it  is  ours,  to  present  by  faith  the  sprinkled 
blood  of  that  Lamb  which  "  cleanseth  from  all  sin." 

If  the  worship  of  God,  under  the  gospel,  has  less 
in  it  to  strike  the  senses,  and  affect  the  imagination, 
it  presents  before  the  mind  of  the  pious  w^orshipper 
the  object  of  faith  much  more  clearly  and  strongly. 
The  method  of  reconciliation  is  no  longer  hidden 
under  shadows  and  types ;  but  the  "  new  and  living 
way"  is  rendered  so  manifest,  that  "  the  wayfaring 
men,  though  fools,  shall  not  err  therein." 


PRACTICAL     SERMONS.  463 

In  the  sequel  of  this  discourse,  I  propose  to 
explain  what  those  considerations  are,  which  have 
always  rendered  the  House  of  God  so  desirable  to 
the  pious,  both  under  the  old  and  new  covenants 
or  dispensations. 

I.  The  courts  of  the  Lord  were  highly  prized  by 
the  pious  of  old,  because,  upon  entering  the  sacred 
enclosure,  they  were  permitted  to  behold  the  altar 
of  burnt-offerings,  on  which,  morning  and  evening, 
an  unblemished  lamb  was  offered  unto  God,  and 
on  which  its  blood  was  sprinkled.  There  is  no 
w^ant  which  every  true  penitent  feels  to  be  so 
urgent  as  his  need  of  pardon ;  and  as  it  is  an 
unchangeable  principle  in  the  divine  government 
that  "  without  the  shedding  of  blood  there  is  no 
remission,"  no  object  of  contemplation  can  be  more 
interesting  to  such,  than  an  atoning  sacrifice.  And, 
although  the  blood  of  these  sacrificed  animals  pos- 
sessed no  efficacy  to  purge  the  conscience ;  yet, 
they  served  as  types  to  represent,  in  a  lively  man- 
ner, the  real  and  efficacious  atonement  which  God 
was  about  to  provide.  And  a  believing  Israelite 
was  not  only  privileged  to  behold  at  a  distance  the 
blood  flowing  from  the  altar,  but  to  be  himself  the 
offerer.  The  scene  was  still  more  impressive,  and  his 
faith  had  a  more  evident  ground  on  which  to  rest. 
In  this  case,  the  humble  penitent  was  permitted  to 
come  near  to  the  altar,  and  with  confession  of  his 
sins,  to  lay  his  hand  on  the  head  of  the  victim, 
before  it  was  slaughtered :  as  much  as  to  say,  may 
my  guilt  be  transferred  to  my  surety,  and  may  he 
bear  the  punishment  due  to  my  sins.  Then,  when 
he  beheld  the  devoted  animal  sinking  under  the 


464  PRACTICAL     SERMONS. 

deadly  stroke,  and  his  quivering  limbs  laid  upon 
the  altar  to  be  consumed,  and  the  priest  in  his 
sacred  garments  receiving  the  shed  blood,  ?nd 
sprinkling  it  on  every  side  of  the  altar,  and  pour- 
ing it  out  at  its  foot,  could  any  other  language  have 
taught  him  more  significantly  and  impressively, 
that  his  pardon  could  in  no  other  way  be  secured, 
than  by  the  shedding  of  blood,  and  by  the  infliction 
of  the  punishment  due  to  him  upon  a  substitute  ? 
Every  soul,  therefore,  which  was  deeply  conscious 
of  guilt,  and  thirsted  for  pardon,  would  ardently 
desire  to  enter  the  courts  of  the  Lord,  where  he 
might  fix  his  believing  eyes  on  the  sacrifices  which 
exhibited,  by  anticipation,  "  the  Lamb  of  God, 
which  taketh  away  the  sin  of  the  world." 

And  what  is  it  now  which  renders  the  house  of 
God  desirable  and  delightful  to  the  pious  Christian, 
but  the  doctrine  of  atonement  which  is  there  exhi- 
bited to  his  view,  in  the  word  and  sacraments  of 
the  church  ?  This  is  what  causes  him  to  long  and 
faint  for  the  courts  of  the  Lord.  Take  away  all 
idea  of  an  atoning  sacrifice  for  sin,  and  what  is  left 
that  can  much  interest  a  soul  oppressed  with  a 
sense  of  guilt  and  deserved  punishment  ?  Without 
the  doctrine  of  an  atoning  sacrifice,  the  gospel 
would  be  no  glad  tidings ;  it  would  be  but  an  empty 
sound.  The  church  of  God  in  that  case  would 
present  no  object  of  ardent  desire  to  convinced  sin- 
ners: the  tabernacles  of  the  Lord  would  be  no 
longer  amiable.  The  burdened  soul  would  go  away 
unrelieved ;  the  thirsting  soul  unsatisfied.  The 
sound  of  joy  and  thanksgiving  would,  in  that  case, 
be  no  lonorer  heard  in  the  courts  of  Zion.     0  Chris- 


PRACTICAL     SERMONS.  465 

tian,  what  is  it  in  the  church  of  God  which  most 
enlivens  and  comforts  your  heart?  Is  it  not  "the 
Lamb  slain" — "  the  blood  of  sprinkling" — "  the 
cross" — the  Redeemer,  wounded  for  your  trans- 
gressions, and  bearing  your  sins  in  his  own  body 
on  the  tree?  And  what  in  the  preaching  of  the 
gospel  do  you  find  most  attractive  and  edifying? 
Is  it  not  "  Christ  crucified  ?"  Wherever,  then,  this 
precious  doctrine  is  plainly  and  fully  inculcated, 
thither  will  the  sincere  seeker  of  salvation  resort. 
And  as  long  as  the  world  stands,  the  tabernacles 
of  the  Lord  will  be  amiable,  when  the  people  can 
find  there  a  healing  balm  for  a  wounded  conscience. 
2.  The  next  conspicuous  object  in  the  court  of 
the  Lord's  house,  was  the  laver  of  purifying  water. 
This  was  a  lively  figure  of  the  "  sanctification  of 
the  Spirit."  Christ  came  both  by  water  and  by 
blood.  So,  when  he  hung  on  the  cross,  and  was 
pierced  to  the  heart  with  a  spear,  the  disciple  w^io 
bore  witness  saw  a  double  stream,  of  blood  and 
water,  issue  from  his  side.  Here  justification  by 
his  blood,  and  sanctification  by  his  Spirit,  were 
emblematically  represented.  Every  sincere  believer 
earnestly  desires  to  partake  of  both  these  rich  bene- 
fits ;  and  on  account  of  both,  the  tabernacles  of  the 
Lord  are  amiable  and  his  courts  desirable.  How 
delightful  is  it  to  those  who  abhor  sin  and  loathe  its 
pollution,  to  come  to  a  fountain  open  for  the  wash- 
ing away  of  sin  and  uncleanness  ?  The  doctrine 
of  regeneration  and  sanctification  by  the  sovereign 
and  supernatural  influences  of  the  Holy  Spirit,  has 
ever  been  precious  in  the  eyes  of  true  Cliristians. 
And  as  these  blessings  are  usually  bestowed  through 

59 


466  PRACTICAL     SERMONS. 

the  instrumentality  of  the  word  and  ordinance  of 
the  church,  therefore,  the  house  of  the  Lord  is 
rendered  exceedingly  desirable.  There,  the  word 
is  like  a  purifying  bath,  and  the  influences  of  the 
Spirit  descend  as  the  gently  distilling  rain.  "  Let 
us  draw  near,  then,  with  a  true  heart,  in  full  assur- 
ance of  faith,  having  our  hearts  sprinkled  from  an 
evil  conscience,  and  our  bodies  washed  with  pure 
water." 

There  is  no  more  decisive  evidence  of  being  an 
Israelite  indeed,  than  a  habitual  and  ardent  desire 
after  universal  holiness.  The  "  new  creature" 
breathes  after  complete  redemption  from  the  bond- 
age of  iniquity;  "hungers  and  thirsts  after  right- 
eousness," and  never  can  be  satisfied  until  he  is 
filled.  The  name  of  Jesus  is  peculiarly  precious 
to  his  people,  because  he  saves  them  from  their 
sins.  The  antinomian  hypocrite  desires  exemption 
from  punishment,  and  boasts  of  his  liberty  from  the 
law,  while  sin  has  dominion  over  him,  and  while 
his  pollution  is  not  cleansed.  But  the  truly  regene- 
rate knows  that  Christ  came  not  to  be  the  minister 
of  sin;  and  that  the  end  of  his  death  was  "  to  pur- 
chase a  peculiar  people,"  whom  he  would  redeem 
from  all  iniquity,  and  render  zealous  of  good  works. 
God's  house  is  to  his  people  lovely,  because  it  is 
a  holy  house.  Holiness  was,  in  the  tabernacle, 
inscribed  on  every  person  who  ministered,  and  on 
every  utensil  used.  Every  thing  which  came  near 
to  God  must  be  purified;  no  unclean  person  or  thing 
was,  on  any  account,  permitted  to  be  brought  into  the 
sanctuary.  And,  now,  by  the  grace  administered, 
l)y  means  of  the  word  and  sacraments,  the  souls  of 


PRACTICAL     SERMONS.  467 

believers  -undergo  fresh  purification  from  time  to 
time.  Here,  as  in  a  laver  of  pure  water,  they  are 
washed  again  and  again,  from  the  filthiness  con- 
tracted by  too  close  a  contact  with  the  world;  and 
knowing  the  value  of  this  cleansing,  the  pious 
greatly  delight  in  the  courts  of  the  Lord;  and  when 
prevented  from  the  enjoyment  of  this  privilege, 
their  spirits  long  and  faint,  and  their  very  flesh 
crieth  out  for  the  living  God.  "As  the  hunted 
hart  panteth  after  the  water-brooks,  so  panteth  my 
soul  after  thee,  O  God.  My  soul  thirsteth  for  God, 
for  the  living  God ;  when  shall  I  come  and  appear 
before  God?" 

3.  As  the  court  contained  objects  of  deep  interest 
to  the  true  penitent;  so  also  did  the  tabernacle  itself 
On  entering  this  sacred  edifice  the  first  things  which 
would  enorao^e  the  attention  of  the  observer,  was  the 

do  ' 

golden  candlestick,  with  its  seven  branches  and 
lamps,  constantly  illumining  the  holy  place.  This 
was  undoubtedly  an  emblem  of  the  knowledge  of 
divine  truth.  The  natural  light  is  sweet,  and  a 
pleasant  thing  it  is  to  behold  the  light  of  the  sun : 
but  blessed  above  expression,  are  they  who  have 
the  light  of  divine  truth  continually  beaming  upon 
their  souls.  God  is  a  sun  unto  those  who  are  privi- 
leged to  walk  in  the  light.  But  as  the  natural  sun 
is  too  bright  for  our  eyes,  with  safety  and  comfort  to 
gaze  upon  it,  without  the  interposition  of.  some 
medium  to  mitigate  his  burning  splendour,  so  the 
light  of  God's  glory  is  too  dazzling  for  the  contem- 
plation of  human  beings:  they  are  overwhelmed 
and  blinded  by  the  exceeding  brightness  of  his 
countenance.     God  is  said,  therefore,  "  to  dwell  in 


46S  PRACTICAL     SERMONS. 

liglit  which  is  inaccessible  and  full  of  glory,  whom 
no  man  hath  seen  or  can  see."  But  in  the  church 
this  glorious  light  is  manifested  in  the  face  of  Jesus 
Christ,  who  is  "  the  Sun  of  righteousness;"  and  here, 
without  losing  any  thing  of  its  clearness,  its  intol- 
erable brightness  is  mitigated,  and  accommodated 
to  the  weakness  of  our  vision.  The  divine  perfec- 
tions, by  being  exhibited  in  the  person  of  the 
Mediator,  and  by  being  revealed  to  us  through  his 
human  nature,  are  capable  of  being  contemplated 
by  the  believing  soul,  as  with  open  face.  This 
view,  however,  is  transforming;  "for  we  are 
changed  into  the  same  image  from  glory  to  glory, 
as  by  the  Spirit  of  the  Lord."  The  truth  of  God 
revealed  in  his  word,  and  illustrated  by  the  Holy 
Spirit,  is  the  light  of  the  soul.  All  those  who  know 
not  the  truth  are  in  "  darkness  and  walk  in  dark- 
ness, and  know  not  whither  they  go;"  but  they 
who  are  taught  of  God  are  "  children  of  the  light 
and  of  the  day."  Christ  is  to  them  "the  true 
light," — "  the  Sun  of  righteousness,  with  healing 
under  his  wings."  And  as  in  the  natural  world, 
the  sun  itself  is  the  object  rendered  most  brightly 
conspicuous  by  his  own  rays;  so  Christ  is  the 
object  most  distinctly  revealed  by  the  light  of 
divine  truth.  That  is  a  false  light  which  does  not 
exhibit  Christ  in  his  mediatorial  work  and  offices. 
How  pleasing  to  enter  a  room  which  is  illumined 
by  a  clear  but  mild  light,  rendering  distinctly  visi- 
ble all  objects  in  the  place :  such  a  light  radiated 
from  the  lamps  of  the  golden  candlestick,  in  the 
holy  place.  This  light,  like  the  holy  fire,  there  is 
good  reason  to  think,  was  never  suffered  to  go  out; 


PRACTICAL     SERMONS.  469 

for  even  in  the  day-time  it  was  needed,  as  the  taber- 
nacle had  no  window  for  the  reception  of  the  light 
from  without.  Thus  the  lamp  of  divine  truth, 
since  it  first  began  to  dawn  upon  the  world  has 
never  been  extinct,  and  will  go  on  to  shine  brighter 
and  brighter,  until  the  earth  shall  be  filled  with 
the  knowledge  of  God,  as  the  waters  cover  the  sea. 
And  as  this  light  still  shines  in  the  house  of  God, 
the  spiritual  worshipper  rejoices  to  go  thither,  that 
he  may  be  enlightened  with  its  life-giving  rays. 
Therefore,  he  cries  out,  "  How  amiable  are  thy 
tabernacles,  O  Lord !"  Here,  in  the  church,  are 
now  seen  the  golden  candlesticks,  and  one  walking 
in  the  midst  of  them,  who  is  no  other  than  the  Son 
of  man.  "  One  thing,"  said  the  royal  Psalmist, 
"have  I  desired  of  the  Lord,  and  that  will  I  seek 
after :  that  I  may  dwell  in  the  house  of  the  Lord  all 
the  days  of  my  life,  that  I  may  behold  the  beauty 
of  the  Lord,  and  inquire  in  his  holy  temple." 

4.  Another  significant  emblem  in  the  holy  place 
of  the  tabernacle,  was  the  table  of  shew-bread :  on 
W'hich  were  placed  twelve  loaves  of  bread,  in  two 
rows,  answering  to  the  twelve  tribes  of  Israel. 
These  loaves  were  covered  with  frankincense,  and 
were  renewed  every  Sabbath  morning;  and  those 
which  were  removed  were  eaten  by  the  priests 
within  the  sacred  inclosure. 

As  food  is  absolutely  necessary  to  the  subsistence 
of  the  body,  according  to  the  laws  which  regulate 
the  animal  economy ;  and  as  bread  is  the  chief  arti- 
cle of  food,  and  therefore  called,  "  the  staif  of  life," 
it  furnishes  an  expressive  emblem  of  that  grace  and 
truth  by  which  the  soul  is  nourished  in  the  spiritual 


470  PRACTICAL     SERMONS. 

life.  When  the  body  is  in  want,  hunger  impels  us 
to  seek  for  bread,  and  to  go  wherever  it  can  be 
obtained.  In  vain  do  we  endeavour  to  satisfy  the 
cravings  of  hunger  with  any  thing  but  food.  The 
most  precious  metals  and  jewels  will  be  spurned  by 
one  perishing  with  famine,  unless  they  can  be 
made  available  to  procure  nourishment.  The  soul 
needs  nourishment  as  well  as  the  body.  The  soul  is 
famished  while  it  has  nothing  better  to  feed  on  than 
the  husks  of  this  world.  But  a  gracious  God  has 
made  ample  provision  for  our  spiritual  refreshment. 
He  has  prepared  "  a  feast  of  fat  things,"  and  the 
invitation  is  gone  out,  "that  all  things  are  ready;" 
and  that  there  is  room  and  a  welcome  for  all  who 
will  come.  This  feast  is  exhibited  in  the  courts  of 
the  Lord;  it  is  presented  to  all  believers,  in  the 
word  and  sacraments  of  the  church.  Here  Christ, 
the  true  bread,  that  came  down  from  heaven,  may 
be  eaten.  The  hungry  soul  may  here  feast  on  the 
hidden  manna.  Here,  the  body  of  Christ,  broken 
for  us  on  the  cross,  is  meat  indeed.  Here,  also, 
babes  in  Christ  are  fed  with  the  pure  milk  of  the 
word,  and  grow  thereby.  Under  all  dispensations, 
bread  has  been  an  emblem  of  that  grace  which 
nourishes  the  soul.  In  the  wilderness  God  prepares 
a  table  for  his  people ;  and  as  there  is  no  stint  of 
spiritual  provision,  his  language  to  them  is,  "Eat, 
O  friends;  drink,  0  beloved."  On  every  holy  Sab- 
bath, the  bread  is  renewed;  the  ministers  of  God, 
by  the  faithful  preaching  of  his  word,  bring  forth 
the  precious  food,  and  when  the  table  of  the  Lord 
is  spread,  there  is  a  rich  feast  for  God's  hungering 
people.     His   kind  inviting  language  to  them  is, 


PRACTICAL     SERMONS.  471 

''  0  taste,  and  see  that  God  is  good.  Blessed  is 
every  one  that  trusteth  in  him."  Well,  then,  might 
the  Psalmist  exclaim,  when  for  a  season  separated 
from  the  house  of  God,  "How  amiable  are  thy 
tabernacles,  O  Lord !  My  soul  longeth,  yea,  even 
fainteth  for  the  courts  of  the  Lord." 

5.  But  in  the  holy  place  there  was  still  another 
interesting   object;    it   was   the   altar   of  incense. 
Every  morning  and  evening  sacred  perfumes  were 
here  burnt,  by  a  coal  taken  from  the  altar  of  burnt 
offerings.     The  ascending  smoke,  the  sweet  savour, 
and  the  officiating  priest,  exhibited,  in  an  impressive 
manner,  the  prayers  of  the  saints,  and  the  interces- 
sions of  our  great  High  Priest.     How  pleasing  the 
assurance,  that  the  prayer  of  faith  enters  into  the 
ears  of  the  Lord  of  Sabaoth  !     Our  sincere  petitions 
rise   before   him,  like  the  odour   of  the   precious 
incense  from  the  golden  altar.     But  oar  imperfect 
prayers  can  only  be  made  acceptable  through  the 
kind  and  continual  intercession  of  the  High  Priest 
of  our  profession.      In  allusion  to  this  altar,  the 
pious   Psalmist    sings,    "  Let    my   prayer    be    set 
forth  before  thee  as  incense,  and  the  lifting  up  of 
my  hands,  as  the  evening  sacrifice."     There  is  a 
remarkable    passage    in   the    Revelation   of  John, 
which  seems   to   have  a  relation  to  this  subject : 
"  And  another  angel   came  and  stood   before  the 
altar,  having  a  golden  censer,  and  there  was  given 
unto  him  much  incense,  that  he  should  offer  it  with 
the  prayers  of  all  saints,  upon  the  golden  altar, 
which  was  before  the  throne.     And  the  smoke  of 
the  incense  which  came  up  with  the  prayers  of  the 
saints,  ascended  before  God,  out  of  the  angel's  hand." 


472  PRACTICAL     SERMONS 

There  is  no  stronger  inducement  to  bring  tlie 
pious  near  to  God  than  the  assurance  that  he  is  the 
hearer  of  prayer.  This,  in  fact,  is  our  only  accessi- 
ble way  of  approaching  our  heavenly  Father.  No 
greater  privilege,  therefore,  can  be  enjoyed  by  the 
believer,  than  prayer ;  and  he  is  so  sensible  of  this, 
that  nothing  in  the  world  could  induce  him  to  fore- 
go this  exercise,  or  to  abandon  a  throne  of  grace. 
That  house,  therefore,  which  is  emphatically  called 
"  the  house  of  prayer,"  is  amiable  in  his  eyes.  His 
soul  longs  to  be  present  with  the  assemblies  of  pray- 
ing people.  He  loves  to  mingle  his  desires,  petitions, 
and  praises  with  theirs.  In  these  social  and  devo- 
tional exercises  of  the  congregation  of  God's  people, 
he  finds  unspeakable  pleasure.  "  Blessed  is  the  man 
whom  thou  choosest,  and  causest  to  approach  unto 
thee,  that  he  may  dwell  in  thy  courts.  He  shall  be 
satisfied  with  the  goodness  of  thy  house,  even  of 
thy  holy  temple."  "  O  thou  that  hearest  prayer, 
unto  thee  shall  all  flesh  come." 

6.  But  the  tabernacle  of  the  Lord  was  not  only 
amiable  and  interesting,  on  account  of  what  was 
visible,  but  more  so  on  account  of  those  sacred 
objects  which  were  concealed  from  the  eyes  of  the 
people,  and  even  of  the  common  priests.  Between 
the  holy  and  the  most  holy  place  was  suspended  a 
rich,  impervious  veil,  which  concealed  from  view  the 
ark  and  all  the  other  mysterious  emblems  of  the 
sacred  place.  Beyond  this  veil  no  one  was  ever 
permitted  to  pass,  except  the  high  priest ;  and  he 
only  on  one  day  in  the  year — the  great  day  of  atone- 
ment ;  when,  with  the  blood  of  the  sin-offering,  and 
a  censer  of  incense,  he  went  to  make  atonement  for 


PRACTICAL     SERMONS.  473 

his  own  sins,  and  those  of  the  people.  The  wor- 
shippers in  the  court  and  in  the  sanctuary  well 
knew,  however,  what  was  contained  in  this  most 
holy  place.  They  well  knew  that  the  divine  glory 
visibly  rested  over  the  ark,  and  that  there  was  the 
propitiatory,  or  mercy-seat,  and  the  golden  cherubim, 
with  their  expanded  wings  and  emblematical  faces. 
Their  reverence  and  profound  adoration  would, 
therefore,  be  the  more  excited  by  the  awful  mystery 
which  hung  over  this  part  of  the  tabernacle ;  and  as 
they  approached  the  house  of  God,  they  would  be 
filled  with  holy  exultation,  and  would  be  ready  to 
exclaim,  "  How  amiable  are  thy  tabernacles,  O 
Lord  !"  "I  had  rather  be  a  door-keeper  in  the 
house  of  my  God,  than  to  dwell  in  the  tents  of 
wickedness." 

What  an  awful  feeling  must  have  possessed  the 
mind  of  the  Jewish  high  priest,  on  the  great  day 
of  atonement,  when  his  duty  required  him  to  enter 
alone,  with  the  blood  of  a  sin-offering,  within  the 
mysterious  and  sacred  veil  which  concealed  the  ark 
and  mercy-seat  from  all  mortal  eyes,  and  where 
the  miraculous  effulgence  of  the  divine  glory  was 
manifest  over  the  cherubim  ! 

But  although  the  Christian,  in  his  worship,  has 
nothing  which  is  so  suited  to  affect  the  senses,  and 
excite  fear;  yet,  he  enjoys  a  privilege  which  no 
pious  Israelite  could  enjoy  in  the  same  ample  and 
spiritual  manner.  He  has  direct  and  immediate 
access  to  the  High  Priest,  made  with  a  solemn  oath 
of  God,  after  the  order  of  Melchisedek;  and  who 
has  for  him  entered  into  the  most  holy  place  not 
made  with  hands,  not  with  the  blood  of  goats  and 

60 


474  PRACTICAL     SERMONS. 

calves — which  could  never  take  away  sin ,  but  with 
his  own  blood,  which  has  efficacy  to  cleanse  from 
all  sin.  He  is,  therefore,  able  to  save  to  the  utter- 
most all  who  come  unto  God  by  him;  seeing  he 
ever  liveth  to  make  intercession  for  them.  And 
the  Levitical  priesthood,  and  all  its  accompanying 
apparatus  of  types  and  sacrifices,  as  being  mere 
shadows  of  good  things  to  come,  have  vanished 
away  since  the  substance  has  come;  just  as  the 
shadows  of  night  fly  away  at  the  rising  of  the  sun. 
The  mercy-seat  is  now  accessible  to  every 
believer,  and  it  is  still  sprinkled  with  the  blood  of 
atonement ;  so  that  however  guilty,  we  may  come 
boldly  to  the  throne  of  grace,  that  we  may  obtain 
mercy  and  find  grace  to  help  in  time  of  need.  And 
as  the  glory  of  God  took  up  its  residence  over 
the  mercy-seat,  so  still,  his  glory,  not  visible  but 
spiritual,  is  beheld  in  the  face  of  Jesus  Christ,  who 
is  himself  the  propitiatory.  And  as  from  between 
the  cherubim,  God  was  pleased  to  utter  a  gracious 
response  to  the  petitions  of  the  priest  invested  with 
the  sacred  breast-plate,  and  the  Urim  and  Thummim  ; 
so  now  every  true  believer  is  so  far  made  a  priest 
unto  God,  that  he  has  the  privilege  of  presenting 
as  many  petitions  as  he  will,  and  has  the  promise 
of  a  gracious  answer  from  him  who  sitteth  on  the 
mercy-seat.  "  Blessed  are  all  they  who  dwell  in 
thy  house." 

The  inferences  from  the  subject  treated,  are 

1.  The  benefits  and  pleasures  of  public  worship 

being  thus  great,  we  ought  so  highly  to  prize  the 

house  and  ordinances  of  God,  as  never  to  be  absent 

from   his   courts,  unless   providentially  prevented 


PRACTICAL     SERMONS.  475 

from  attendance.  This  subject  brings  a  solemn 
admonition  to  many  who  suffer  a  trifling  obstacle 
to  prevent  them  from  appearing  in  the  temple  of 
God  when  the  regular  period  of  public  worship 
comes  round.  Professing  Christians  who  thus  act 
despise  their  own  mercies.  They  loathe  the 
children's  bread,  by  which  alone  they  can  be  nour- 
ished. They  love  darkness  rather  than  light,  or 
they  would  come  to  the  place  where  the  "  true 
light"  shineth.  They  are  insensible  of  their  own 
pollution,  and  the  value  and  sweetness  of  moral 
purity,  or  they  would  frequent  the  fountain  in  which 
their  filthiness  might  be  cleansed.  They  know  not 
the  malignity  of  the  disease  by  which  they  are  in- 
fected, and  by  which  their  life  is  threatened,  or  they 
would  assiduously  attend  on  the  great  Physician, 
and  make  use  of  the  remedies  which  he  prescribes. 
As  to  the  multitudes  who  are  seldom  or  never 
seen  in  the  house  of  God,  it  is,  perhaps,  useless  to 
address  an  admonition  to  them,  because  they  are 
not  likely  to  peruse  a  discourse  of  this  kind ;  but  if, 
for  a  moment,  I  could  gain  their  attention,  I  would 
say,  Deluded  mortals !  you  know  not  what  you  are 
doing.  You  are  pursuing  happiness,  and  yet  turn 
your  backs  upon  the  only  true  source  of  felicity. 
You  neglect  preparation  for  another  world,  and  yet 
you  stand  upon  its  verge.  Suffer  one  word  of 
exhortation  from  a  fellow-traveller  to  eternity,  who 
seeks  your  salvation.  Turn  from  the  evil,  reckless 
course,  which  you  are  pursuing.  Turn  unto  God 
and  live.  Turn  towards  Zion — towards  the  temple 
of  the  most  High,  where  alone  safety  and  happiness 
can  be  found.     Turn  seasonably — that  is,  instantly  ; 


476  PRACTICAL     SERMONS. 

lest,  when  his  wrath  is  kindled,  you  perish  for  ever, 
with  the  workers  of  iniquity.  "Behold,  now  is  the 
accepted  time;  behold,  now  is  the  day  of  salvation." 
*'  Seek  the  Lord  while  he  may  be  found,  call  upon 
him  while  he  is  near.  Let  the  wicked  forsake  his 
way,  and  the  unrighteous  man  his  thoughts,  and 
let  him  return  unto  the  Lord,  and  he  will  have 
mercy  upon  him,  and  to  our  God,  for  he  will  abun- 
dantly pardon."  And  that  you  may  receive  safe 
directions  into  the  way  of  life,  go,  I  beseech  you, 
to  the  house  of  God ;  frequent  his  courts  ;  listen  to 
his  word,  and  obey  his  commands.  Then  you 
will  also  join  in  saying,  "  How  amiable  are  thy 
tabernacles,  O  Lord !" 

2.  This  subject  also  reproves  those,  who,  for  the 
sake  of  earthly  gain,  emigrate  from  a  region  where 
they  enjoy  the  privileges  of  God's  house,  and  go, 
with  their  families,  far  into  the  wilderness,  where 
there  are  no  churches,  no  Sabbath  observed,  no 
sound  of  the  gospel,  except  from  some  chance  itine- 
rant. Here,  their  children  grow  up  without  the 
beneficial  training  of  the  church,  and  without  the 
salutary  and  powerful  influence  of  religious  society. 
The}''  grow  up  nearly  as  wild  as  the  savages  whose 
places  they  occupy.  There  are  thousands  of 
families  who  have  thus  sacrificed  spiritual,  for  the 
sake  of  earthly  blessings ;  who  have  preferred  fat 
lands  and  rich  crops  to  the  pleasures  and  bene- 
fits of  the  church  of  God.  They  may  have  obtained 
for  their  children  a  worldly  inheritance,  while  they 
have  put  them  entirely  out  of  the  way  of  securing 
for  themselves  an  inheritance  among  the  saints  in 
light.      Solemn  will  be  the  account  which  such 


PRACTICAL     SERMONS.  477 

persons  must  give  for  turning  their  backs  upon  the 
house  of  God,  and  removing  their  children,  conse- 
crated to  God,  perhaps,  in  holy  baptism,  from  the 
church  into  which  they  were  initiated,  and  from  all 
the  means  of  grace.  God  may,  in  some  instances, 
have  overruled  it  for  good,  by  planting  germs  of 
gospel  churches  in  the  bosom  of  the  wilderness ; 
but  this  does  not  lessen  the  guilt  of  those  who 
deserted  the  ordinances  of  God,  without  any  reason 
to  expect  that  spiritual  good  would  accrue. 

I  am  not  opposed  to  emigration.  In  this  land, 
it  is  the  order  of  Providence  to  fill  up  the  unoccu- 
pied parts  of  the  earth ;  but  I  would  have  Christian 
people  to  emigrate  with  the  ark  and  the  priesthood 
in  their  midst.  Let  them  first  provide  for  the 
instruction  and  spiritual  edification  of  their  fami- 
lies, and  then  let  them  go  forth  wherever  Provi- 
dence may  direct  them.  Let  them  only  be  careful 
to  follow  the  leadings  of  the  pillar  of  fire  and 
cloud,  and  pitch  their  tents  wherever  God  may 
direct. 

3.  But,  finally,  I  feel  my  heart  moving  me  to  say 
a  word  to  such  as  are  still,  unhappily,  far  from  the 
tabernacle  of  God,  whether  thus  separated  from  the 
ordinances  of  public  worship  by  their  own  fault  or 
not.  In  such  painful  circumstances,  I  know,  there 
are  found  many  of  God's  dear  children.  When 
the  Sabbath  comes,  no  church-bell  announces  the 
approach  of  the  hour  of  public  worship.  No  tem- 
ple of  God  rears  its  top  towards  the  skies ;  yea,  no 
humble  tabernacle,  of  the  felled  trees  of  the  forest, 
stands  open  to  receive  them.  They  are  doomed 
to  silent  Sabbaths.     They  cannot  but  reflect  with 


478  PRACTICAL     SERMONS. 

a  mournful  pleasure  on  the  privileges  and  enjoy- 
ments of  former  days. 

Dear  brethren,  I  sincerely  compassionate  your 
condition,  and  would  suggest  a  few  words  of  coun- 
sel suited  to  your  present  destitute  circumstances. 
If  you  have  any  pious  neighbours,  or  any  near  you 
who  have  any  sense  of  the  importance  of  religion, 
however  small  their  number,  invite  them  to  meet 
with  you  for  the  social  worship  of  God,  and  for  the 
reading  of  his  holy  word.  "  Where  two  or  three," 
says  Christ,  "  are  met  together  in  my  name,  there 
am  I  in  the  midst  of  them."  Be  not  backward  to 
take  a  part  in  these  social  exercises.  Though  you 
may  be  w^eak  in  the  gift  of  prayer,  the  mere  effort 
will  be  acceptable  in  the  sight  of  God ;  and  he 
often  wonderfully  strengthens  the  weak,  and  aids 
those  who  go  forward  in  the  performance  of  duty, 
in  humble  dependence  on  his  help.  Be  not  dis- 
couraged, although  many  obstacles  should  oppose 
your  attempt.  Persevere,  and  God  may  cause  "  a 
little  one  to  become  a  thousand."  From  such  a 
beginning,  a  flourishing  church  may  take  its  rise. 
In  these  social  meetings,  on  the  Sabbath,  make  it  a 
point  to  catechize  the  children,  and  give  them  good 
advice.  And  as  a  substitute  for  preaching,  let  a 
sermon  or  a  religious  tract  be  read  by  one  of  your 
number.  A  sermon  out  of  Boston,  Burder,  Davies, 
Walker,  Scott,  Newton,  or  Witherspoon,  will  often 
be  found  exceedingly  refreshing,  and  will  be  likely 
to  have  a  very  salutary  effect  on  your  children.  I 
have  known  such  social  meetings  to  be  eminently 
blessed,  in  the  absence  of  public  ordinances,  in  pre- 
serving the  spirit  of  piety  from  becoming  extinct. 


PRACTICAL     SERMONS.  479 

But  I  would  earnestly  beseech  you  to  spare  no 
pains  to  get  the  gospel  preached  among  you,  by  a 
faithful  minister.  Go  to  the  nearest  presbytery, 
when  met,  and  supplicate  with  importunity  for  aid. 
Take  no  denial ;  but  hang  upon  the  skirts  of  the 
servants  of  God,  until  they  consent  to  visit  you.  This 
advice  will  also  apply  to  many  vacant  churches. 
These  are  often  so  far  removed  from  settled  minis- 
ters, that  they  are  seldom  supplied  with  preaching ; 
and  often  the  elders  neglect  to  gather  the  people 
tocrether  at  the  house  of  God.  This  is  a  fault  to 
be  censured.  It  is  the  duty  of  every  ruling  elder, 
in  the  want  of  a  pastor,  to  do  his  best  in  giving  the 
people  instruction.  He  must  not  preach,  but  he 
may  exhort  the  people  to  the  performance  of  duty. 
He  may  instruct  the  ignorant  by  familiar  conversa- 
tion; and  he  may  and  ought  to  catechize  the 
children,  in  the  use  of  the  excellent  catechisms  of 
our  church.  And  it  is  his  bounden  duty  to  read 
an  edifying  sermon  to  the  destitute  flock. 

Finally,  I  would  say  to  all  Christians,  expect  not 
only  delight,  but  profit,  from  an  attendance  on  the 
house  of  God.  Prepare  diligently  for  these  holy 
services.  Dismiss  entirely  worldly  cares.  Endea- 
vour to  raise  your  minds  to  heaven.  Soar  above 
the  world  in  holy  contemplation.  Guard  against 
formality  and  wandering  thoughts.  Exercise  a 
lively  faith  in  the  truths  which  may  be  presented 
for  your  consideration,  and  let  your  aspirations  to 
God  for  his  grace  be  incessant;  and  may  grace, 
mercy,  and  peace  be  upon  you,  Amen. 


SERMON  XXXII. 


THE  MISERY   OF    EMPENITENT   SINNERS. 


For  I  perceive  that  thou  art  in  the  gall  of  bitterness  and  bond  of 
miquity. — Acts  viii.  23. 


Simon,  the  sorcerer,  figures  greatly  in  oriental 
history  as  the  father  of  many  impious  and  extrava- 
gant heresies,  A  majority  of  the  sects  which  go 
under  the  general  name  of  Gnostics,  are,  by  the 
early  ecclesiastical  writers,  traced  up  to  this  man. 
His  history,  however,  except  what  is  here  given  in 
the  Acts  of  the  Apostles,  is  very  obscure  and  uncer- 
tain. We  learn  from  the  narrative  of  Luke,  that 
Simon  in  his  travels  had  come  to  the  city  of  Sama- 
ria, where  he  took  up  his  residence  for  a  time ;  and 
gained  such  an  influence  over  the  inhabitants  by 
his  magical  arts,  that  from  the  least  to  the  greatest, 
they  gave  heed  to  him,  and  believed  him  to  be  what 
he  professed,  "  the  great  power  of  God."  But 
thouoh  the  stronq:  man  armed  seemed  to  have  com- 

D  CD 

plete  possession  of  this  castle ;  yet  there  was  one 
stronger  than  he,  who  had  power  to  cast  him  out. 
480 


PRACTICAL     SERMONS.  481 

The  gospel  is  truly  the  great  power  of  God,  Wher- 
ever it  comes  it  overthrows  the  kingdom  of  dark- 
ness, and  emancipates  souls  from  the  tyranny  of 
Satan.  As  Moses  overcame  the  arts  of  the 
magicians  of  Egypt;  so  the  first  ministers  of  the 
gospel,  armed  vi^ith  the  panoply  of  God,  were  suc- 
cessful in  every  contest  with  the  powers  of  dark- 
ness. Their  cunning  agents  and  pretended  miracles 
could  not  bear  the  light  of  the  everlasting  gospel ; 
and  all  their  miracles  were  found  to  be  only  "  lying 
wonders."  The  gospel  was  first  preached  at  Sama- 
ria by  Philip  the  evangelist,  who  had  at  first  been 
a  deacon.  His  preaching  being  attended  with  the 
power  of  God,  produced  a  wonderful  effect  on  the 
inhabitants  of  this  city,  for  both  men  and  women 
believed  the  divine  testimony  delivered  by  Philip. 
Simon  had  no  power  to  prevent  the  people  from 
turning  to  the  Lord,  and  submitting  to  Chris- 
tian baptism  as  a  sign  of  their  discipleship  to  Christ; 
wherefore,  artfully  and  hypocritically,  the  sorcerer 
himself  professed  faith  in  Christ,  and  was  also 
baptized ;  hoping  by  this  means,  no  doubt,  to 
retain  the  influence  which  he  had  acquired  over 
the  minds  of  the  people. 

When  the  apostles,  at  Jerusalem,  heard  of  the 
great  success  of  the  gospel  at  Samaria,  they  deputed 
two  of  their  number  to  visit  the  place ;  particularly 
for  the  purpose  of  communicating  the  miraculous 
gifts  of  the  Holy  Ghost,  which  were  at  that  time 
bestowed  on  the  churches ;  but  which  were  only 
given  by  the  laying  on  of  the  hands  of  the  apostles 
When  Simon  saw  that  through  the  laying  on  ot 
the  hands  of  the  apostles,  the  miraculous  gifts  of 

61 


482  PRACTICAL     SERMONS. 

the  Holy  Ghost  were  given,  he  thought  within  him- 
self, what  he  might  accomplish,  if  possessed  of  such 
a  power  as  that  exercised  by  Peter  and  John. 
And  his  covetous  heart  judging  of  others  by  him- 
self, inspired  him  with  the  audacity  to  make  an 
offer  of  money  to  the  apostles,  "  Saying,  give  me 
also  this  power,  that,  on  whomsoever  I  lay  hands, 
he  may  receive  the  Holy  Ghost."  Peter  indignant- 
ly said  unto  him,  "  Thy  money  perish  with  thee, 
because  thou  hast  thought  the  gift  of  God  may  be 
purchased  with  money.  Thou  hast  neither  part 
nor  lot  in  this  matter ;  for  thine  heart  is  not  right 
in  the  sight  of  God.  Repent,  therefore,  of  this  thy 
wickedness,  and  pray  God,  if  perhaps  the  thought 
of  thy  heart  may  be  forgiven  thee ;  for  I  perceive 
thou  art  in  the  gall  of  bitterness  and  the  bond  of 
iniquity." 

We  may  learn  from  the  facts  here  recorded,  that 
men  may  make  a  fair  profession  of  faith  and  be 
regularly  received  into  the  church  by  baptism,  and 
yet  be  destitute  of  a  spark  of  true  piety.  As  far  as 
appears,  the  sincerity  of  Simon  was  not  suspected 
by  his  fellow-professors,  nor  by  the  apostles,  until 
his  wickedness  was  made  manifest  by  his  impious 
proposal. 

Churches  and  church-officers  are  not  to  be  cen- 
sured for  receiving  into  the  communion  such  as 
make  a  fair  profession;  and  even  if  they  suspect 
their  sincerity,  they  have  no  right  to  exclude  them, 
until  by  some  overt  act  or  speech  they  clearly  dis- 
cover that  their  hearts  are  not  right  in  the  sight  of 
God.     The  power  of  searching  the  heart  belongs 


PRACTICAL     SERMONS.  483 

not  to  men — no,  not  even  to  apostles;  but  is  the 
prerogative  of  God. 

The  language  of  the  apostle  Peter,  in  our  text,  is 
very  strongly  expressive  of  the  condition  of  an 
unconverted  man.  For,  though  some  unregenerate 
men  are  further  from  the  kingdom  of  heaven  than 
others,  and  their  condition  much  more  hopeless ; 
yet  what  is  here  said  of  Simon  the  sorcerer  is  true 
of  every  impenitent  sinner  in  the  world.  He  is  in 
the  "  gall  of  bitterness  and  bond  of  iniquity."  The 
two  prominent  ideas  of  the  text  are,  bondage  and 
misery;  bondage  of  the  worst  kind — of  iniquity ; 
and  misery  expressed  by  the  '^  gall  of'bittemess^'' 

What  I  propose  in  the  sequel  of  this  discourse  is^ 
to  show  the  misery  of  the  state  of  the  unconverted. 
It  would  be  important,  if  we  had  time,  first  to  lay 
down  the  marks  by  which  an  unregenerate  state 
may  be  ascertained ;  but  it  will  be  inexpedient,  at 
present,  to  enter  further  on  that  subject,  than  to 
observe,  that  where  persons  are  conscious  that  they 
are  living  habitually  in  the  practice  of  known  sin, 
or  in  the  neglect  of  acknowledged  duty,  the  conclu- 
sion is  undoubted,  that  the  heart  has  never  been 
renewed. 

Again,  so  great  a  change  as  that  signified  by 
conversion,  or  being  "  born  again,"  cannot  take 
place  without  the  person  being  conscious  of  it.  It 
is  not  meant,  that  every  regenerate  person  knows 
certainly  that  he  is  renewed ;  but  that  every  one 
who  has  experienced  this  change  must  be  conscious 
of  new  views  and  new  feelings  in  regard  to  many 
things.  Every  true  convert  has  had  his  eyes 
opened  to  see  the  exceeding  odiousness  of  sin,  and 


484  PRACTICAL     SERMONS. 

has  sincerely  repented  that  he  has  ever  been  guilty 
of  that  abominable  thing  which  God  hates.  He  has 
also  been  convinced  of  the  insufficiency  of  his  own 
righteousness  to  justify  him,  and  of  the  inefficacy 
of  his  own  efforts  to  deliver  him  from  the  bondage 
of  iniquity,  in  which  he  finds  himself  involved. 
Every  sincere  convert  has  been  led  to  justify  God, 
and  to  condemn  himself  by  accepting  the  punish- 
ment of  his  sins  as  just;  and  has  been  led  to  view 
Christ  as  a  sufficient,  a  suitable,  and  the  only 
Saviour ;  and  has  been  induced  to  commit  his  soul 
into  his  hands,  by  a  willing  submission  and  an 
unreserved  surrender  of  all  his  faculties  to  his 
service. 

Now,  there  are  multitudes  who  are  conscious 
that  they  never  experienced  any  such  change ;  and 
are,  therefore,  still  in  the  state  of  nature.  Others 
have  been  the  subject  of  transient  religious  impres- 
sions ;  but  they  cannot  but  know  that  no  radical 
and  permanent  change  has  been  wrought  upon 
them.  Let  no  man  deceive  himself  with  the  decep- 
tive idea,  that  this  change  may  have  been  experi- 
enced without  his  being  conscious  of  its  effects; 
and,  especially,  let  no  impenitent  sinner  fall  into 
the  soul-destroying  delusion  that  no  such  change  is 
necessary  to  salvation ;  or  that  it  was  effected  for 
him  in  his  baptism  in  infancy.  It  can  be  the  inter- 
est of  no  one  to  be  deceived  in  a  matter  of  such 
momentous  interest.  Whatever  present  ease  such 
a  deception  may  afford  for  a  few  days,  the  awful 
truth  must  be  realized,  sooner  or  later;  and  if  the 
truth  should  not  be  known  until  it  is  too  late  to' 
seek  a  remedy,  the  recollection  of  having  foolishly 


PRACTICAL     SERMONS.  485 

yielded  to  such  a  delusion,  will  enhance  the  misery 
of  the  soul  through  eternity. 

1.  The  first  thing  which  shows  the  misery  of  an 
unconverted  sinner  is,  that  he  lies  under  a  sentence 
of  condemnation  from  the  holy  law  of  God.  The 
curse  which  he  has  incurred  is  proportionate  to  the 
number  and  heinousness  of  his  sins.  "  Cursed  is 
every  one  that  continueth  not  in  all  things  written 
in  the  book  of  the  law  to  do  them."  "He  that 
believeth  not  is  condemned  already,  and  the  wrath 
of  God  abides  upon  him,"  "  He  that  believeth  not 
shall  be  damned." 

To  be  condemned  to  death  by  a  human  tribunal 
is  a  state  deeply  deprecated  and  earnestly  shunned 
by  most  men ;  but  what  is  the  sentence  of  a  human 
law  compared  with  the  law  of  God  ?  What  is  the 
sentence  of  a  fallible  man  upon  ourselves,  compared 
with  the  sentence  of  the  Almighty  Judge  ?  What 
is  the  transient  pang  of  temporal  death,  com- 
pared with  the  never-ending  agonies  of  the  second 
death?  Remember,  O  man,  that  you  live  daily 
under  a  sentence  of  condemnation,  which,  if  you 
understood  and  felt  its  weight,  would  destroy  all 
your  cheerfulness,  and  incapacitate  you  for  all  your 
worldly  pursuits  and  pleasures.  This  bond  of  the 
law  is  one  from  which  you  can  never  extricate 
yourself.  And  no  creature  in  heaven  or  earth  can 
redeem  you  from  this  miserable  thraldom.  Con- 
sider, also,  that  your  guilt  is  accumulating  every 
day.  While  none  of  the  old  scores  are  wiped  out, 
by  your  daily  sins  you  are  "treasuring  up  wrath 
against  the  day  of  wrath,  and  revelation  of  the 
righteous  judgment  of  God." . 


486  PRACTICAL     SERMONS. 

2.  While  the  impenitent  man  lives  in  sin,  he  is 
miserable.  The  soul  cannot  be  satisfied  with 
earthly  objects — and  often  great  disappointment  is 
experienced  by  most  in  regard  to  the  objects  on 
which  they  place  their  affections.  Their  schemes 
of  acquiring  wealth  utterly  fail ;  or  riches,  when 
acquired,  make  to  themselves  wings  and  fly  away, 
as  an  eagle  to  heaven.  But  alas!  the  great  mass 
of  mankind  spend  all  their  lives  in  wretchedness. 
Vice  breeds  misery,  among  the  rich  and  the  poor. 
"  The  way  of  transgressors  is  hard."  Crimes  com- 
mitted under  the  influence  of  passion,  or  in  thought- 
less levity,  are  bitter  in  recollection.  Remorse, 
in  the  time  of  adversity,  is  armed  with  a  scorpion 
sting.  Old  age  to  an  impenitent  sinner  is  a  dreary, 
desolate  period.  But  a  majority  of  transgressors 
never  arrive  at  this  age.  They  do  not  live  out 
half  their  days.  Excesses  of  every  kind  undermine 
the  stoutest  constitutions;  and  when  avarice  or 
ambition  is  the  governing  passion,  care  and 
anxiety  exhaust  the  spirits,  and  wear  out  the  life. 
Many,  also,  fear  keeps  in  misery.  The  dread  of 
death  and  judgment  are  thoughts  which  coming 
across  their  minds  disturb  their  gaiety,  even  in 
the  midst  of  feasting,  like  the  hand-writing  on  the 
wall  to  Belshazzar.  "  There  is  no  peace,  saith  my 
God,  to  the  wicked." 

3.  Though  it  is  true  that  the  unconverted  are 
far  from  being  happy  in  this  world ;  yet  statements 
of  the  truth  on  this  subject  commonly  produce  very 
little  effect  on  their  minds;  for  they  still  labour 
under  the  delusion  that  happiness  is  attainable  in 
earthly  pursuits,  or  in  the  possession  of  earthly 


PRACTICAL     SERMONS.  487 

objects.  And  many,  by  running  a  continual  round 
of  exciting  amusements,  try  to  think  that  they  are 
living  a  life  of  pleasure ;  while  all  thoughts  of  death 
and  eternity  are  banished  from  their  minds.  Others 
are  so  completely  occupied  with  the  business  oi  the 
world,  that  they  have  no  time  for  serious  reflection; 
and  the  thought  of  future  judgment  is  seldom  per- 
mitted to  obtain  an  hour's  consideration.  Though 
this  course  must  soon  have  an  end,  and  disease  or 
death  interrupt  their  pursuits;  yet  others  follow 
on  in  the  same  track,  with  as  much  ardour  and 
with  as  sanguine  hopes,  as  if  all  who  had  gone 
before  them  had  been  successful. 

Instead,  therefore,  of  endeavouring  to  convince  the 
impenitent  that  they  are  miserable^,  I  will  direct 
their  attention  to  the  future ;  and  especially  to  the 
future  world.  No  man  can  be  so  infatuated  as  to 
expect  to  escape  death.  Men  may  turn  away  their 
thoughts  from  the  hated  monster;  but  its  reality 
they  cannot  doubt.  The  evidences  of  man's 
mortality  are  clear  as  the  sun  light.  And  every 
man  knows  that  every  passing  day  brings  him 
nearer  to  this  dreaded  event;  and  no  power  can 
retard  the  rapid  speed  with  which  he  hastens  to 
eternity.  Death,  too,  is  commonly  attended  with 
many  appalling  circumstances.  The  worldling  is 
snatched  away  often  in  the  midst  of  his  uncompleted 
schemes.  He  must  leave  all  his  gains,  as  well  as 
his  prospects,  behind ;  for,  "  as  we  brought  nothing 
into  the  world  with  us,  it  is  certain  we  can  carry 
nothing  out."  The  fruits  of  all  his  anxious  toil 
are  taken  away  in  a  moment.  What  folly  and 
vanity  to  set  the  heart  on  that  which  must  so  soon 


488  PRACTICAL     SERMONS. 

be  relinquished  for  ever!  Sickness  and  bodilv 
pain  usually  accompany  men's  departure  out  of 
life.  The  struggle  with  the  last  enemy  is  some- 
times long,  and,  in  many  cases,  the  agony  great. 
Wheu  the  strong  man  is  bowed  down  with  mortal 
disease,  he  makes  a  mighty  resistance,  but  all  in 
vain.  The  unrelenting  foe  pursues  him  through 
every  lane  of  life,  until  his  conquest  is  complete.  It 
is  wonderful,  that  living  men  who  have  witnessed 
the  last  struggles  and  agonies  of  the  dying,  can  ever 
be  at  rest,  or  enjoy  one  moment's  ease,  until  they 
are  prepared  for  this  awful  scene.  See  the  sick 
man  on  his  dying  bed,  how  he  writhes  in  excruciat- 
ing anguish.  See  his  restless,  despairing  looks 
turned  every  way  for  relief,  but  in  vain.  The 
physician  has  exhausted  the  resources  of  his  art, 
and  has  given  over  the  patient.  Friend,  wife, 
children,  brothers  and  sisters  weep  around  him; 
and  the  parting  with  these  adds  to  the  poignancy 
of  his  anguish,  and  their  very  tears  increase  his 
misery.  Wretched  man  !  he  has  made  no  prepara- 
tion for  his  appearance  before  the  judgment-seat, 
where  all  his  sins  will  be  sure  to  meet  him.  Can 
nothing  be  done  for  his  salvation  in  these  last 
moments  ?  We  would  not  limit  the  grace  or  power 
of  God ;  but  surely,  the  opportunity  of  accomplish- 
ing so  great  a  work  in  so  short  a  time,  and  under 
such  adverse  circumstances,  is  small  indeed.  And 
often,  when  the  religious  teacher  is  permitted  to  see 
him,  he  finds  that  it  is  too  late  to  do  any  thing 
effectual.  If  the  dying  person  has  imbibed  dan- 
o-erous  errors,  there  is  no  time  to  have  them  re- 
moved  by  argument.    If  he  is  ignorant  of  the  truths 


PRACTICAL     SERMONS.  489 

of  religion,  he  is  in  no  condition  to  attend  to  the 
lessons  of  instruction ;  if  hardened  in  iniquity,  sick- 
ness and  pain  and  fear  have  no  tendency  to  soften 
the  heart.  And  often  his  reason  is  clouded  or 
deranged,  so  that  he  is  physically  incapable  of 
receiving  any  benefit  from  instruction.  In  many 
cases  too,  the  misguided  friends  and  attendants  use 
every  art  to  keep  the  dying  from  hearing  any  thing 
about  religion,  lest  the  awful  subject  should  distress 
or  injure  them.  What  can  the  minister  of  God  do 
for  such  a  miserable  man  at  the  last  hour  ?  Alas  ! 
in  most  cases,  he  can  do  nothing  with  any  hope  of 
saving  benefit. 

It  is  an  unpleasant,  as  well  as  an  ungrateful 
duty,  to  attempt  to  lift  the  curtain,  and  to  follow 
the  dying  sinner  into  his  future  abode ;  but,  how- 
ever painful,  the  minister  of  God,  who  has  the  care 
of  souls,  and  who  is  commissioned  to  declare  "  the 
whole  counsel  of  God,"  must  not  hesitate  to  present 
the  truth  in  its  solemn  reality.  The  office  of  the 
minister  is  like  that  of  the  skilful  surgeon,  who, 
when  he  perceives  that  unless  the  gangrened  limb 
be  removed,  the  patient  must  die,  does  not  hesitate 
to  amputate  the  diseased  member,  however  painful 
to  the  feelings  of  the  person  ;  so,  the  faithful  minis- 
ter must  not  consult  the  taste  or  feelinsrs  of  his 
hearers  in  administering  to  them ;  but  must  bring 
forth  to  their  view,  and  solemnly  inculcate  on  their 
conscience,  those  truths  needful  to  be  known,  how- 
ever unpleasant  to  their  present  feelings.  It  is 
better  to  suffer  the  pains  of  compunction  now,  than 
to  endure  the  pains  of  hell  for  ever.  It  is  necessary 
to  warn  impenitent  persons  of  their  imminent  dan- 

62 


490  PRACTICAL     SERMONS. 

ger  of  destruction.  They  are  walking  securely 
upon  the  very  brink  of  ruin,  unaware  of  their  danger. 
How  would  we  tremble  if  we  saw  a  blind  man  ap- 
proaching the  verge  of  a  frightful  precipice,  without 
being  aware  of  his  danger !  And  why  are  we  not 
more  affected  than  we  are,  with  the  dangerous  con- 
dition of  unconverted  men  and  women ;  yea,  of  the 
members  of  our  own  families ;  it  may  be  our  beloved 
children ;  or  our  brothers  or  sisters,  who,  we  have 
reason  to  fear,  are  yet  out  of  Christ !  This  sinful 
indifference  is  owing  principally  to  our  want  of  a 
lively  faith  in  the  realities  of  the  invisible  world. 
If  the  awful  truths  which  the  Bible  reveals,  respect- 
ing the  future,  endless  misery  of  all  who  die  in  their 
sins,  without  being  regenerated  and  reconciled  to  God, 
were  firmly  believed,  we  should  never  cease  to  en- 
treat sinners  to  repent,  and  to  beseech  the  Almighty 
to  awaken  them  to  a  sense  of  their  danger.  If  we 
could  only  have  a  view  of  the  misery  of  multitudes, 
who  neglected  the  great  salvation,  until  the  day  of 
grace  was  gone  by — could  we  see  their  anguish, 
and  hear  their  groans,  we  would  not  be  deterred 
from  faithfully  warning  such  as  are  still  within  the 
reach  of  mercy.  Suffer,  then,  I  beseech  you,  the 
word  of  exhortation  and  warning:  "The  wicked  is 
driven  away  in  his  wickedness."  In  a  moment  he 
is  separated  from  all  on  which  he  had  set  his  affec- 
tions. His  wealth,  heaped  up  with  so  much  toil, 
and  often  at  the  expense  of  a  good  conscience,  he 
must  leave  behind  him,  for  he  can  carry  nothing  to 
the  grave  but  his  coffin  and  winding-sheet.  He  is 
obliofed  to  bid  farewell  to  all  his  beloved  relatives — 
torn  away,  it  may  be,  from  the  wife  of  his  bosom, 


PRACTICAL     SERMONS.  491 

and  from  the  children,  the  offspring  of  his  body. 
He  shuts  his  eyes,  for  ever,  on  all  terrestrial  things, 
and  launches  into  an  unknown  world.  And  when 
his  spirit  has  escaped  from  its  clay  tenement,  what 
is  its  condition?  Are  there  any  kind  friends  to 
meet  it  on  its  entrance  into  eternity  ?  Does  the 
immortal  soul  find  any  peaceful  retreat — any  place 
of  rest  after  the  toil  of  life  ?  Will  such  a  soul  be 
convoyed  by  guardian  angels  to  Abraham's  bosom  ? 
Alas !  no ;  a  title  to  heaven  was  not  sought  and 
secured  in  the  season  of  mercy ;  and  now  the  door 
of  mercy  is  for  ever  shut.  If  the  glory  of  heaven 
is  seen,  it  is  at  an  unapproachable  distance.  If 
others,  and  neighbours,  and  acquaintances  are  seen 
entering  those  blessed  mansions;  yet  there  is  no 
place  there  for  the  impenitent.  If  they  should  now 
approach  the  gates  of  the  celestial  city,  and  beg 
most  importunately  for  admittance,  it  will  avail 
nothing.  The  terrible  response  to  all  their  petitions 
will  be,  "  Depart  from  me,  ye  workers  of  iniquity." 
The  assurance  that  heaven  and  happiness  are  for 
ever  lost,  will  fill  the  soul  with  unspeakable  anguish. 
Fell  despair,  with  all  its  horrid  blackness  of  dark- 
ness, from  that  moment  so  envelopes  the  miserable, 
lost  soul,  that  not  a  ray  of  hope  is  ever  permitted  to 
reach  it.  Yes,  the  full  realization  of  the  eternal 
loss  of  the  soul  is  a  thing  of  w^hich  we  may  now 
talk,  but  of  which  all  our  conceptions  are  utterly 
inadequate.  But  this  is  not  all.  The  misery  of 
hell  is  not  that  of  mere  loss ;  there  is  positive  tor- 
ment to  be  endured.  The  lost  sinner  is  cast  into 
the  abyss  of  darkness  and  fire,  "  where  their  worm 
dieth  not,  and  their  fire  is  not  quenched" — "  Where 


492  PRACTICAL     SERMONS. 

there  is  weeping,  wailing,  and  gnashing  of  teeth." 
Who  can  describe  or  imagine  the -horrors  of  that 
dismal  prison  of  despair?  Who  can  conceive  of 
the  agonies  of  a  soul  tormented  with  remorse  and 
despair,  and  the  pressure  of  Almighty  wrath  ?  Who 
can  dwell  with  everlasting  burnings?  One  hour 
of  this  misery  will  be  an  overbalance  of  all  the 
pleasures  of  sin.  And  if  an  hour  of  such  misery 
be  so  intolerable,  what  will  it  be  for  a  year?  But 
why  speak  of  hours  and  years  ? 

Time  is  ended — eternity  has  commenced  its  un- 
changing, unending  duration  !  Immortality,  origi- 
nally the  dignity  of  man,  is  now  his  curse.  Con- 
science, his  noblest  faculty,  is  now  his  chief 
tormentor.  Memory,  which  brings  up  the  vivid 
recollection  of  his  sins,  is  an  unceasing  source  of 
bitter  remorse.  Foresight  of  the  future  is  accom- 
panied with  black  despair.  Passion  rages,  but  all 
gratification  is  excluded.  Our  feelings  revolt 
against  the  idea  of  the  eternity  of  such  sufferings ; 
but  our  feelings  are  no  proper  judges  of  what 
divine  justice  demands.  A  child,  on  seeing  a 
murderer  suspended  on  the  gallows,  is  affected  in 
a  similar  manner ;  and  if  it  were  in  its  power  would 
release  the  culprit.  The  evil  of  sin,  which  is  rebel- 
lion against  a  Being  of  infinite  perfection,  is  not 
fully  understood  by  us  here.  It  is  certainly  right 
to  pursue  transgression  with  as  much  punishment 
as  it  deserves;  and  we  may  rest  assured  that  a 
righteous  God  will  not  inflict  a  pang  more  than  is 
perfectly  just.  It  would,  surely,  have  been  infi- 
nitely better  for  those,  who  shall  be  doomed  to  the 
everlasting  punishment  of  hell,  never  to  have  been 


%- 


J?RACTICAL     SERMONS.  493 

born.  But  they  will  have  nobody  to  blame  for 
their  ruin  but  themselves.  The  devil  and  wicked 
companions  may  have  tempted  them,  but  they 
could  not  force  them  to  sin.  Their  departure  from 
God  and  rebellion  against  his  government  were 
entirely  voluntary,  and  their  rejection  of  the  gospel, 
which  will  be  reckoned  their  most  heinous  trans- 
gression, was  owing  to  their  love  of  sin  and  enmity 
to  God. 

Surely  every  one  who  stands  exposed  to  such 
direful  torments,  and  that  to  all  eternity,  must  be 
in  the  "  gall  of  bitterness  and  bond  of  iniquity." 
And  their  misery  is  not  lessened  by  their  insensi- 
bility. In  Bedlam  you  may  see  a  man,  who,  in  his 
insanity,  fancies  that  he  is  a  king,  and  that  his  rags 
are  royal  robes,  and  his  straw-bed  a  gorgeous  throne, 
but  does  any  one  envy  his  imaginary  glory  ?  Can 
any  one  think  his  condition  the  better  on  account 
of  this  strange  hallucination  ?  While  the  house  is 
burning  over  his  head,  the  owner  may  be  fast 
asleep  in  his  bed,  but  the  sounder  his  sleep  the 
greater  the  danger.  He  may  awake  when  all 
opportunity  of  escape  is  cut  off.  Many  of  the 
wicked  die  without  any  fearful  apprehension  ;  their 
minds  are  blinded  by  unbelief,  and  stupefied  by 
long  custom  in  iniquity.  Their  consciences  are 
seared ;  and  they  have  drunk  in  the  opiate  of  infi- 
delity or  universalism ;  and  either  think  that  there 
is  no  hereafter,  or  if  there  is,  that  all  will  be  happy 
in  the  future  world.  Can  such  a  delusion  be  con- 
sidered any  mitigation  of  the  misery,  when  the 
moment  after  death,  the  irresistible  light  of  eternity 
shines  in  upon  them  with  insufferable  brightness  ? 


494  PRACTICAL     SERMONS. 

O  what  a  pang  of  disappointment !  What  a  feeling 
of  intense  anguish,  when  hell  is  found  to  be  a  dread- 
ful reality;  when  the  soul  awakes  to  a  full  con- 
ception of  its  utterly  undone  and  miserable  condi- 
tion !  And  what  a  prospect  has  the  lost  soul  before 
it?  The  day  of  judgment  will  indeed  make  a 
change ;  but  not  for  the  better.  On  that  day  the 
shame  and  consternation  of  the  sinner  will  be  great 
beyond  description.  His  evil  doing  will  be  held  up 
to  the  view  of  the  assembled  universe;  and  all  his 
most  secret  and  abominable  sins  will  be  exhibited 
in  the  light  of  that  awful  day.  When  the  soul  is 
again  associated  with  the  risen  body,  he  will  endure 
in  both  soul  and  body,  agonies  and  torments  which 
no  form  of  words  can  fully  express.  Then  will  all 
the  unbelievinq-  be  con^reffated  in  one  immense 
mass,  and  will  all  receive  according  to  their  deeds. 
They  will  be  arraigned  and  condemned  out  of  the 
books  which  shall  be  opened.  And  at  the  close  of 
the  great  assize,  the  august  Judge  will  pronounce 
the  sentence  of  eternal  banishment  upon  the  whole 
multitude  :  "  Depart,  accursed,  into  everlasting  fire, 
prepared  for  the  devil  and  his  angels."  And  no 
sooner  is  the  sentence  pronounced,  than  execution 
follows.  The  vast  multitude  begin  to  move  off — 
not  to  find  a  secure  retreat — not  to  remain  upon 
earth;  but  they  go  away  into  everlasting  punish- 
ment. No  wonder  that  the  voice  of  mourning  and 
wailing  is  heard — no  wonder  if  the  shriek  of  agony 
pierces  the  air.  It  is  the  voice  of  despairing  mil- 
lions. It  is  the  commencement  of  an  agonizing  cry 
which  shall  never  cease. 

My  dear  hearers,  if  these  things  be  so,  ought  we 


PRACTICAL     SERMONS.  495 

not  to  ask  ourselves  the  solemn  question,  Are  any 
of  us  now  exposed  to  the  misery  which  has  been 
faintly  described  ?  Are  any  of  us,  in  this  assembly, 
in  the  "gall  of  bitterness  and  bond  of  iniquity?" 
The  question  suggests  another,  Are  any  of  you  in 
an  unconverted  state?  Are  you  living  without 
God  in  the  world  ?  Are  you  still  in  love  with  sin  ? 
Is  this  world  your  chosen  portion?  Have  you 
hitherto  deferred  your  repentance?  Have  you 
turned  a  deaf  ear  to  the  call  of  the  gospel,  in  which 
God  has  entreated  you  to  be  reconciled  ?  And  if 
you  should  die  to-night,  does  conscience  tell  you 
that  you  are  unprepared  for  heaven  ?  Think  then 
of  your  sad  condition.  There  may  be  but  a  step 
between  you  and  death  ;  and  if  you  die  in  your  sins, 
where  Christ  is,  you  never  can  come.  And  if  not 
prepared  for  heaven,  hell  must  be  your  portion.  O, 
stop  and  consider.  Pause  before  you  take  another 
downward  step.  It  is  not  yet  too  late  to  turn  and 
live ;  yea,  the  voice  of  God  to  you  is,  "  Turn  ye, 
turn  ye,  why  will  ye  die?"  "Behold,  now  is  the 
accepted  time ;  behold,  now  is  the  day  of  salvation." 
Seize  the  present  moment.  "  To-day,  if  you  will 
hear  his  voice,  harden  not  your  hearts."  To- 
morrow it  may  be  too  late. 


SERMON  XXXIII. 


SPIRITUAL    WORSHIP. 


We  are  the  circumcision  which  worship  God  in  the  Spirit. 
Phil.  iii.  3. 


Every  thing  around  us  shows  that  there  is  a  God ; 
and  that  he  is  wise,  and  powerful,  and  good.  And, 
from  the  sentiments  of  our  own  minds,  we  know 
that  God  approves  of  good  conduct,  and  will  punish 
evil  doers.  From  his  word,  contained  in  the  holy 
Scriptures,  we  learn  that  God  is  Almighty,  and 
can  do  whatever  he  pleases;  that  he  knows  all 
things,  and  is  perfectly  acquainted  with  our  most 
secret  actions,  and  also  with  the  thoughts  and 
imaginations  of  our  hearts;  that  he  is  with  us 
wherever  w^e  are,  and  is  a  witness  of  every  word 
which  we  speak,  and  of  every  thing  which  we 
do ;  and  we  cannot  escape  from  his  presence. 
How  strongly  and  beautifully  is  this  expressed  in 
the  139th  Psalm,  "  O  Lord,  thou  hast  searched  me 
and  known  me.  Thou  knowest  my  down-sitting  and 
up-rising ;  thou  understandest  my  thought  afar  off. 
Thou  compassest  my  path,  and  my  lying  down, 
496 


PRACTICAL     SERMONS.  497 

and  art  acquainted  with  all  my  ways.  For  there 
is  not  a  word  in  my  tongue,  but  lo,  O  Lord,  thou 
knowest  it  altoorether."  "  Whither  shall  I  go  from 
thy  Spirit,  and  whither  shall  I  flee  from  thy  pre- 
sence. If  I  ascend  up  into  heaven,  thou  art  there ; 
if  I  make  my  bed  in  hell,  behold,  thou  art  there. 
If  I  take  the  wings  of  the  morning,  and  dwell  in 
the  uttermost  parts  of  the  sea,  even  there  shall  thy 
hand  lead  me,  and  thy  right  hand  hold  me.  If  I 
say,  surely  the  darkness  shall  cover  me,  even  the 
niofht  shall  be  li^ht  about  me.     Yea,  the  darkness 

DO 

hideth  not  from  thee,  but  the  night  shineth  as  the 
day.  The  darkness  and  the  light  are  both  alike  to 
thee." 

The  duty  of  worshipping  God  by  praising  him 
for  his  glorious  perfections  and  wonderful  works ; 
by  thanking  him  for  the  blessings,  both  temporal 
and  spiritual,  bestowed  on  us ;  and  by  confessing 
before  him  our  dependence  and  sinfulness,  and 
praying  to  him  in  humble  confidence  for  such 
things  as  we  need,  is  so  evident  to  every  serious 
mind,  that  it  is  unnecessary  to  spend  time  in 
proving  it.  The  proper  method  of  performing  this 
duty,  and  the  benefits  to  be  expected  from  it,  will 
be  the  subjects  of  consideration  in  this  discourse. 

1.  God  should  be  worshipped  with  a  knowledge 
of  his  true  character.  To  worship  our  Creator 
without  knowing  what  kind  of  a  being  he  is,  is  to 
worship,  like  the  Athenians,  an  "  unknown  God." 
This  is  the  great  fault  of  the  heathen  in  their 
religion.  They  are  very  devout,  and  take  great 
pains  in  their  worship,  but  they  know  not  the  true 
character  of  God,  and,  therefore,  they  ascribe  to  the 

63 


498  PRACTICAL     SERMONS. 

imaginary  beings  whom  they  worship,  the  passions 
and  frailties  of  men.  Yea,  they  are  so  sottish  as 
to  bow  down  to  stocks  and  stones,  and  pay  their 
homage  to  gods  of  gold  and  silver,  which  their  own 
hands  have  made.  No  service  can  be  acceptable 
to  God,  which  is  not  founded  on  a  just  knowledge 
of  his  character.  To  offer  him  worship,  under  a 
character  the  opposite  of  the  true,  is  to  offer  an  insult 
to  the  Most  High.  Hence,  the  great  importance 
of  religious  knowledge ;  and  none  of  you  can  be 
at  a  loss  where  this  knowledge  may  be  obtained. 
The  works  of  God  in  creation  are  set  before  your 
eyes.  The  sun,  moon,  and  stars — the  firmament — 
the  light — the  changing  seasons — day  and  night — 
the  trees  of  the  forest,  and  the  beasts  which  roam 
there — the  birds  of  the  air,  and  the  fishes  of  the 
sea,  all  proclaim  the  power,  wisdom,  and  goodness 
of  the  great  Creator.  But,  we  need  go  no  further 
than  to  our  own  persons  to  behold  the  handiwork 
of  God.  If  we  look  at  our  own  bodies,  and  con- 
sider how  curiously  and  wisely  they  are  formed, 
having  so  many  senses  and  members,  and  every 
thing  adapted  to  a  good  purpose,  and  rightly 
placed,  we  may  well  adopt  the  language  of  the 
royal  Psalmist  in  the  same  Psalm  which  we  have 
already  cited,  "I  am  fearfully  and  wonderfully 
made."  With  such  a  manifestation  of  the  perfec- 
tions of  God  set  before  our  eyes,  if  we  do  not  learn 
to  know  God,  it  is  because  we  do  not  like  to  retain 
him  in  our  knowledge,  and  are,  therefore,  without 
excuse.  This,  the  apostle  Paul  assures  us,  was 
the  true  origin  of  idolatry,  with  all  its  vile  abomi- 
nations.    And  0  how  stupid,  and  how  inattentive 


PRACTICAL     SERMONS.  499 

to  the  works  of  God  are  most  men,  even  in  Chris- 
tian lands !  Many  grow  up  to  manhood,  without 
ever  reflecting  seriously  on  these  things,  or  ever 
raising  their  admiring  thoughts  to  the  great  Author 
of  the  universe.  As  men  desire  not  the  knowledge 
of  God,  nor  improve  the  opportunities  of  knowing 
him  which  they  possess,  it  is  just  in  him  to  leave 
them  to  their  own  chosen  darkness,  and  to  punish 
them  for  the  enormous  sins  which  they  are  con- 
stantly committing.  Verily,  "  they  are  without 
excuse." 

But  as  man  is  a  fallen  creature,  the  mere  know- 
ledge which  reason  can  furnish  is  not  sufficient. 
It  does  not  reveal  the  mercy  of  God  to  sinners. 
It  does  not  show  how  man  can  be  reconciled  to  a 
holy  God — how  sin  can  be  pardoned ;  or  how  the 
corrupt  nature  of  man  can  be  purified,  and  be 
restored  to  the  image  of  God  which  has  been  lost. 
Therefore,  God  in  great  mercy  has  made  a  further 
revelation  of  his  character  in  his  word.  At  a  very 
early  period  of  the  world,  he  began  to  make  com- 
munications to  his  chosen  servants,  and  in  the  time 
of  Moses  these  were  committed  to  writing,  and 
from  time  to  time,  inspired  men  were  directed  to 
add  other  books  to  the  law  given  to  Moses,  until 
the  canon  of  the  Old  Testament  was  finished  by 
Malachi.  Then,  after  four  or  five  hundred  years, 
Christ  the  promised  Deliverer  came,  and  taught 
the  way  of  salvation  much  more  clearly  than  any 
that  went  before  him.  And  having  died  for  our 
sins,  and  having  risen  again,  he  gave  commmand- 
ment  to  his  apostles,  to  go  forth  and  instruct  the 
world.      And   these  holy  men,   like   the   ancient 


500  PRACTICAL     SERMONS. 

prophets,  were  inspired  to  write  in  books  all  that 
was  needful  for  the  instruction  of  the  church,  for 
all  time  to  come.  The  writings  of  the  apostles 
and  their  companions  are  found  in  the  volume  of 
the  New  Testament.  From  these  two  volumes, 
which  make  up  the  Bible,  all  needful  informa- 
tion may  be  obtained.  And  so  plain  are  the 
lessons  of  instruction  here  given,  that  "  the  way- 
faring man,  though  a  fool,  need  not  err  therein." 
They  who  have  access  to  the  Bible,  therefore, 
can  have  no  excuse  for  not  knowing  God.  Let 
them  come  to  this  sacred  volume  with  an  hum- 
ble, teachable  disposition,  and  they  will  not 
go  away  disappointed.  Persons  of  the  weakest 
understanding  may  here  become  wise  nnto  salva- 
tion. And  if  they  learn  the  true  character  of 
God,  as  given  by  the  unerring  pen  of  inspira- 
tion, they  will  be  led  to  worship  him  with  know- 
ledge, and  will  be  delighted  to  ascribe  glory  and 
honour,  and  praise  and  blessing  to  this  august 
Being. 

2.  God  should  be  worshipped  with  reverence, 
or  godly  fear.  It  is  natural  when  we  come  into 
the  presence  of  one  greatly  our  superior,  to  feel 
ourselves  overawed.  And  if  this  feeling  is  experi- 
enced when  we  are  brought  into  the  presence  of  a 
man,  how  much  more  reasonable  and  proper  when 
we  draw  nigh,  in  worship,  to  the  great  God.  There 
is  a  slavish  dread  which  leads  men  to  flee  from 
God ;  and  there  is  a  blind  superstitious  fear  which 
arises  from  erroneous  views  of  his  character ;  but 
godly  fear  is  so  essential  to  true  worship,  that  it  is 
often  in   holy  Scripture   expressed   by  this  word. 


PRACTICAL     SERMONS.  501 

The  wicked  are  described  as  having  no  fear  of  God 
before  their  eyes ;  and  the  common  character  of  the 
righteous  is,  "  they  that  fear  God."  The  fear  of  the 
Lord  is,  by  several  inspired  writers,  declared  to  be 
the  beginning  of  wisdom.  That  God  should  be 
w^orshipped  with  reverence  is  the  dictate  of  nature. 
All  nations,  when  they  worship,  put  themselves 
in  an  attitude  of  reverence.  They  bow  their  heads, 
fall  upon  their  knees,  or  prostrate  themselves  on  the 
ground.  Indeed,  the  literal  meaning  of  the  word 
worship  is,  to  bow  down,  or  to  lie  prostrate.  Every 
where  in  Scripture,  worship  is  coupled  with  fear  or 
reverence,  so  that  where  this  is  wanting,  there  is 
no  true  worship.  God  is  a  jealous  God,  and  will 
not  be  mocked  with  the  mere  external  forms  of 
worship ;  much  less  will  he  accept  that  service 
which  is  prompted  by  pride  and  levity.  "  God  is 
greatly  to  be  feared  in  the  assemblies  of  his  saints, 
and  to  be  had  in  reverence  of  all  that  are  about 
him."  "  The  Lord  shall  ye  fear,  and  him  shall  ye 
worship."  Reverence  is  represented  as  being  most 
remarkable  in  the  worship  of  heaven,  where  the 
most  exalted  among  creatures  veil  their  faces,  and 
fall  prostrate  before  the  throne  of  the  Almighty. 
The  wise  preacher  has  left  us  this  precept :  "  Keep 
thy  foot  when  thou  goest  to  the  house  of  God,  and 
be  more  ready  to  hear  than  to  offer  the  sacrifice  of 
fools;  for  they  consider  not  that  they  do  evil."  It 
seems,  then,  that  a  want  of  serious  consideration  is 
the  common  evil  to  which  men  are  liable  in  attend- 
ing the  worship  of  God.  And  it  is  shocking  to 
behold  the  thoughtless  levity  with  which  many 
enter  the  place  of  worship,  and  the  careless  indiffer- 


502  PRACTICAL     SERMONS. 

ence  which  is  manifested  by  the  most.  This  is  a 
great  evil,  but  it  is  not  laid  to  heart.  Many  feel 
that  they  have  performed  a  meritorious  act,  when 
they  have  spent  an  hour  in  the  house  of  God; 
whereas  God,  who  searcheth  the  heart,  may  know 
that  they  have  not  had  one  solemn  impression  of  the 
divine  presence  in  their  minds  during  the  whole 
time  of  their  attendance  on  his  worship.  Reverence 
may  be  considered,  therefore,  as  furnishing  a  crite- 
rion by  which  true  religion  may  be  distinguished 
from  that  which  is  spurious.  False  religion  may 
have  as  much  fervour  as  the  true,  but  it  is  observ- 
able that  the  fear  of  God  is  not  felt  in  the  raptures 
of  the  fanatic  or  enthusiast.  Such  often  affect  a 
disgusting  familiarity  with  their  Maker,  and  use  a 
liberty  with  him  which  would  not  be  allowed 
towards  an  equal.  Where  religious  feeling  runs 
into  excess  and  extravagance,  there  is  always  a 
defect  of  reverence  for  the  presence  of  the  divine 
Majesty.  This  feeling  would  overawe  the  mind, 
and  preserve  it  from  the  indulgence  and  expression 
of  human  passions,  in  the  way  which  is  sometimes 
observed  in  worshipping  assemblies. 

3.  Humility  is  another  ingredient  in  a  truly 
devotional  spirit,  and  it  is  a  temper  so  essential  in 
the  worship  of  God,  that  whatever  service  is  desti- 
tute of  this  property,  and  however  costly  it  may  be, 
and  however  exact  in  its  conformity  with  the  divine 
rule  in  other  respects,  yet  in  the  sight  of  God 
instead  of  being  a  sweet  savour,  it  will  appear  vile 
and  abominable.  For,  we  know,  from  the  word  of 
God,  that  nothing  is  more  odious  in  his  sight  than 
pride ;  and  of  all  pride,  religious  pride  is  the  most 


PRACTICAL     SERMONS.  503 

hateful.  The  parable  of  the  Pharisee  and  the  pub- 
lican was  intended  to  inculcate  this  very  thing. 
The  Pharisee  represents  the  proud  worshipper,  who 
makes  a  boast  of  his  own  performances,  and  of  his 
superiority  to  other  men ;  the  publican  represents 
the  humble  penitent,  who  brings  the  sacrifice  of  a 
broken  spirit;  and  we  are  taught  emphatically, 
that  "  a  broken  and  a  contrite  heart  God  will  not 
despise."  There  is  no  need  here  of  making  any 
distinction  between  the  humble  spirit  and  the  peni- 
tent disposition.  They  are  produced  by  the  very 
same  views;  and,  indeed,  humility  is  an  essential 
part  of  true  repentance.  This  is  the  spirit  which 
is  more  pleasing  to  God,  than  any  other  which  he 
sees  in  the  human  heart ;  and  this  is  found  in  no 
heart  but  that  which  is  renewed.  "  The  Lord  is 
nisfh  unto  them  that  are  of  a  broken  heart,  and 
saveth  such  as  be  of  a  contrite  spirit."  "  Thus 
saith  the  Lord,  The  heaven  is  my  throne,  and  the 
earth  my  footstool :  where  is  the  house  that  ye  build 
me  ?  For  all  these  things  hath  my  hand  made,  and 
all  these  things  have  been,  saith  the  Lord;  but  to 
this  man  will  I  look,  even  to  him  that  is  poor,  and 
of  a  contrite  spirit,  and  trembleth  at  my  word." 
And  again,  "  For  thus  saith  the  high  and  lofty  one 
that  inhabiteth  eternity,  whose  name  is  holy  :  I 
dwell  in  the  high  and  holy  place,  with  him  also 
that  is  of  a  contrite  and  humble  spirit,  to  revive  the 
spirit  of  the  humble,  and  to  revive  the  heart  of  the 
contrite  ones."  "  Blessed,"  says  our  Saviour,  "  are 
the  poor  in  spirit,"  and  "  blessed  are  they  that 
mourn."  Thus  we  find  in  the  Psalms,  which 
furnish  us  with  every  variety  in  the  frames  of  true 


504  PRACTICAL     SERMONS. 

worsliippers,  this  spirit  is  strongly  expressed  in  a 
large  portion  of  them.  That  worshipper  who 
approaches  the  throne  of  God,  clothed  with  the 
modest  robe  of  genuine  humility,  always  meets 
with  acceptance.  Let  us,  then,  worship  the 
Almighty  with  an  humble  and  contrite  spirit; 
and  let  us  seek  after  such  a  frame  of  mind  more 
earnestly  than  after  extatic  delight,  or  overflowing 
joys.  Set  it  down  as  undoubted  truth,  that  in 
proportion  as  your  views  of  the  character  of  God 
are  exalted  and  spiritual,  you  will  be  in  the  same 
proportion  sunk  down  in  deep  abasement,  from  a 
view  of  your  own  vileness  and  unvvorthiness.  And 
when  you  rise  to  join  the  worshippers  in  the  courts 
above,  this  same  sentiment  of  profound  humility 
will  accompany  you,  and  you  will  feel  that  you 
are,  in  the  presence  of  the  Most  High,  less  than 
nothing  and  vanity;  and  you  will,  with  unceasing 
and  unaffected  humility,  acknowledge  your  un- 
worthiness  of  the  dignity  to  which  you  shall  be 
advanced,  and  the  happiness  which  there  you  will 
for  ever  enjoy.  But  the  deeper  your  feelings  of 
self-abasement,  the  more  ardent  and  constant  will 
be  the  flow  of  your  gratitude  to  Him  that  loved  you 
and  washed  you  in  his  own  blood,  and  made  you 
kings  and  priests  unto  God. 

4.  But  "  without  faith,  it  is  impossible  to  please 
God ;  for  he  that  cometh  unto  him  must  believe 
that  he  is,  and  that  he  is  the  rewarder  of  them  who 
diligently  seek  him."  Indeed,  without  faith  all 
worship  must  be  a  mere  empty  form,  and  however 
decent  and  proper  and  orthodox  this  form  may  be 
in  itself,  in  the  sight  of  God  it  is  no  better  than  the 


PRACTICAL     SERMONS.  505 

worship  of  idols.  The  exercise  of  faith  in  prayer 
is  expressly  required  in  many  places  of  Scripture. 
Our  Saviour  attributes  a  mighty  efficacy  to  prayer, 
offered  up  in  faith.  We  must  rely  implicitly  on 
the  promises  of  God,  believing  assuredly,  that  what 
he  hath  said  he  will  perform.  The  question  is 
often  asked,  Ought  we  to  believe,  in  every  case,  that 
what  we  ask,  we  shall  receive  ?  To  which  it  may 
be  answered,  that  there  was  formerly  a  faith  of 
miracles  po^essed  by  him  who  had  the  gift  of 
miracles,  and  also  by  those,  in  most  cases,  in  whose 
behalf  the  miracle  was  wrought.  This  was  a  full 
persuasion,  that  by  the  power  of  God  the  miracle 
would  take  place.  But  since  miracles  have  ceased 
in  the  church,  there  is  no  room  for  faith  of  this 
kind.  The  confidence,  or  faith,  which  should  now 
accompany  prayer,  is  a  full  belief  that  whatever  we 
ask  in  accordance  with  the  will  of  God,  will  be 
granted.  The  divine  promises  should  be  our  guide 
in  offering  up  our  petitions.  But  if  we  pray  for 
blessings  not  specifically  promised,  we  have  no 
certain  ground  of  confidence,  that  the  blessing  shall 
be  given,  for  we  do  not  know  that  it  is  agreeable  to 
the  will  of  God.  But  when  we  pray  in  humble 
submission  to  the  will  of  God,  believing  that  he 
will  grant  whatever  is  best,  we  may  rest  assured 
that  our  prayers  will  be  answered,  and  that  we 
shall  receive  the  thing  asked,  or  something  as  good 
or  better. 

The  principal  exercise  of  faith  in  worship  has 
respect  to  Jesus  Christ,  the  divine  Mediator.  As 
guilty  sinners,  we  cannot  approach  unto  a  just  and 
holy  God,  in  our  own  persons.    We  must  draw  near 

64 


506  PRACTICAL     SERMONS. 

in  tlie  name  of  him,  whom  God  has  appointed  to 
be  our  great  High  Priest.  As,  under  the  Old 
Testament,  no  person  could  offer  a  sacrifice,  hut 
by  the  officiating  priest ;  so  all  our  sacrifices  must 
be  offered  through  the  High  Priest  of  our  profession. 
It  is  only  through  him,  that  any  of  our  services  can 
be  acceptable.  He  must  offer  up  our  imperfect 
prayers  and  praises,  giving  them  efficacy  through 
his  own  precious  merits.  In  our  worship,  then,  we 
should  eye  constantly  the  Lord  Jesus  Christ  as  our 
Mediator,  Advocate,  and  Intercessor,  and  expect 
acceptance  only  for  his  name's  sake. 

It  will  be  found  profitable  to  furnish  our  minds 
with  such  promises  of  God  as  it  may  be  proper  to 
rely  on,  in  our  petitions,  and  which  we  may  plead 
before  the  throne  of  grace.  We  cannot  stand  on 
more  favourable  ground,  when  we  appear  before 
God,  than  when  we  rest  upon  his  own  word.  We 
should  fill  our  mouths  with  arguments  derived 
from  his  faithful  promises,  and  then  we  shall  be 
sure  to  prevail.  "  He  cannot  deny  himself"  He 
will  never  disappoint  the  hopes  which  rest  upon 
his  own  word. 

But  we  should  see  to  it,  that  our  faith  is  scrip- 
tural in  its  nature,  as  well  as  in  its  object.  It  must 
not  be  a  mere  speculative  assent,  which  is  cold  and 
ineffectual,  but  a  spiritual,  cordial  persuasion  of 
the  truth  as  it  is  in  Jesus.  A  true  faith  may  be 
always  known  by  this  mark,  that  it  "  works  by  love 
and  purifies  the  heart." 

5.  God  should  be  worshipped  with  the  fixed 
attention  of  the  mind,  and  with  fervency  of  spirit. 
Spiritual   worship   is   interrupted    by   nothing   so 


PRACTICAL     SERMONS.  507 

much  as  the  wandering  of  our  thoughts.  It  is  to 
be  feared  that  the  majority  of  worshippers  have 
not  their  thoughts  steadily  directed  to  the  great 
object  of  all  true  worship.  They  lay  no  restraint 
upon  their  thoughts,  ever  prone  to  wander :  and 
when  they  stray  they  are  not  watchful  and  resolute 
to  bring  them  back,  and  place  them  on  the  proper 
object.  And  even  pious  people  are  much  to  blame 
for  negligence  in  this  respect.  They  are,  indeed, 
troubled  when  they  seriously  reflect  upon  the 
matter ;  but  they  are  apt  to  forget  the  sinfulness  of 
professing  to  worship  God,  while  the  heart  is  far 
from  him.  This  is  one  of  the  accusations  which 
God  brings  against  his  ancient  people.  "  This 
people  draw  near  me  with  their  mouth,  and  with 
their  lips  do  honour  me,  but  have  removed  their 
heart  far  from  me." 

Fervency  of  spirit  is  properly  joined  with  fixed- 
ness of  attention,  for  they  go  together,  and  recipro- 
cally influence  each  other.  If  the  affections  be 
lively  they  will  carry  the  train  of  thought  with 
them,  and  if  the  attention  be  steadily  fixed  on  the 
object  of  worship,  the  aflections  will  commonly  be 
excited,  and  fervency  of  spirit  enkindled.  The 
off'ering  of  the  aff'ections  of  the  heart  is  the  soul  of 
devotion.  Such  offerings  alone  will  God  accept. 
All  external  services  without  this,  however  solemn 
and  decent,  are  as  a  smoke  in  his  nostrils ;  that  is, 
they  are  abominable  in  his  sight.  The  crying 
defect  of  our  worship  is  the  want  of  heart ;  it  is 
mere  formalism,  or  hypocrisy.  We  should  strive 
then  to  worship  God  in  spirit,  and  this  we  can  only 
do  by  the  aid  of  the  Holy  Spirit.     We  should  then 


508  PRACTICAL     SERMONS. 

be  much  concerned  to  have  that  blessed  Monitor 
dwelling  in  ns,  and  abiding  with  ns  at  all  times. 
Keep  your  hearts  with  all  diligence  when  you 
engage  in  the  worship  of  God,  whether  in  public 
or  private.  Let  your  attention  be  fixed  and  your 
spirit  fervent. 

6.  God  must  be  worshipped  according  to  the 
Scriptures,  by  such  rites  and  ceremonies  only  as 
he  hath  appointed,  and  not  by  forms  and  institu- 
tions of  man's  devising.  As  to  the  mere  external 
circumstances  of  worship,  as  to  time  and  place,  and 
the  position  and  attitude  of  the  worshippers,  they 
should  be  regulated  by  the  apostle's  comprehensive 
rule,  "  Let  all  things  be  done  decently  and  in 
order."  But  as  it  relates  to  the  worship  itself, 
nothing:  should  be  introduced,  but  w^hat  is  author- 
ized  by  the  Scriptures,  such  as  prayer,  singing  the 
praises  of  God,  reading  the  Scriptures,  and  admin- 
istering the  sacraments.  "  In  vain  do  they  worship 
me,  teaching  for  doctrines  the  commandments  of 
men." 

Appointing  rites  and  ceremonies  belongs  exclu- 
sively to  the  Head  and  King  of  the  church.  If 
men  may  decree  one  rite  or  ceremony,  they  may  a 
thousand;  and  by  adopting  this  principle  the  Chris- 
tian church  was  from  time  to  time  burdened  with 
ceremonies  of  man's  devising,  until  her  ritual  was 
more  burdensome  than  the  ceremonial  law  of  the 
Jews,  and  the  ceremonies  introduced  often  savoured 
of  Paganism,  and  in  fact,  were  adopted  to  conciliate 
Pao-ans  and  reconcile  them  to  the  church.  But  in 
regard  to  all  these  the  challenge  of  God,  who  is 
jealous  of  his  authority,  is,  "  Who  hath  required 


PRACTICAL     SERMONS.  509 

this  at  your  hands  ?"  It  is  of  great  importance  to  the 
spirituality  of  our  worship  that  its  simplicity  and 
purity  be  preserved.  Striking  ceremonies  may  for  a 
while  attract  attention,  and  make  an  impression  on 
the  feelings  of  the  people,  but  the  result  will  be,  that 
their  minds  will  be  occupied  with  externals,  and 
their  confidence  will  be  placed  on  these  rites  of 
human  invention ;  and  faith  and  spirituality  in  the 
worship  of  God  will  be  banished :  which  we  see 
alas !  to  be  the  fact,  with  those  who  have  pursued 
this  course.  There  is  in  human  nature  a  constant 
tendency  to  lay  much,  stress  on  mere  externals. 
Even  indifferent  actions  and  signs  after  a  while, 
acquire,  in  the  view  of  men,  a  sacredness  which 
only  belongs  to  divine  institutions;  and  divine 
institutions  themselves  may  be  so  observed  that  the 
external  rite  is  substituted  for  the  spiritual  grace 
which  it  was  merely  intended  to  represent. 

7.  Finally,  God  should  be  worshipped  frequently 
and  constantly.  Men  are  not  required  to  spend 
their  whole  time  in  the  worship  of  God,  because 
they  have  other  duties  incumbent  on  them,  which, 
by  the  law  of  God,  they  are  required  to  perform. 
But  God  should  be  worshipped  daily,  morning  and 
evening;  and  the  Lord's  day  should  entirely  be 
devoted  to  his  service.  In  the  temple,  the  daily 
sacrifices  and  the  offering  of  incense,  which  services 
were  accompanied  by  prayer  and  praise,  by  God's 
appointment  took  place  every  day,  in  the  evening 
and  the  morning.  And  on  the  Sabbath  the  services 
were  doubled,  as  this  day  was  by  the  divine  com- 
mandment to  be  sanctified  by  a  rest  from  all  world- 
ly labour  and  pursuits.    We  cannot  go  to  an  excess 


510  PRACTICAL     SERMONS. 

in  the  worship  of  God,  unless  we  make  this  duty 
exclude  others  which  oug^ht  not  to  be  neoflected. 
Some  persons  may  be  so  situated  that  they  can 
devote  their  whole  time  to  prayer,  and  other  devo- 
tional exercises,  as  did  the  aged  Anna,  who  spent 
all  her  time  within  the  precincts  of  the  temple, 
occupied  in  fasting  and  prayer.  And  some  aged 
widows  710W  might  pursue  a  similar  course.  But 
all  who  have  families  and  worldly  occupations  must 
attend  not  merely  to  one,  but  to  the  whole  circle  of 
prescribed  duties,  whether  devotional  or  relative. 
I  have  read  an  anecdote  of  a  woman  in  England, 
who  took  up  the  opinion  that  her  whole  time  ought 
to  be  spent  in  prayer,  and  she  therefore  entirely 
neglected  her  family  and  her  domestic  duties.  A 
godly  minister  having  heard  of  the  case,  visited  the 
house,  and  seeing  all  things  lying  in  filth  and 
confusion,  raised  his  voice  and  said,  in  an  authori- 
tative tone,  "  Is  there  no  fear  of  God  in  this  house, 
that  the  care  of  the  family  is  so  neglected  ?"  Which 
cutting  reproof  had  the  effect  of  reclaiming  the  mis- 
guided matron  from  her  error.  But,  in  our  day, 
there  is  little  occasion  to  warn  men  against  spend- 
ing too  much  time  in  devotional  exercises;  espe- 
cially such  as  are  private.  There  is  more  need  to 
excite  them  to  greater  dilio^ence  in  this  his^hest  and 
noblest  employment  in  which  a  creature  can  be 
engaged.  We  find  that  the  saints,  of  whom  we 
read  in  Scripture,  were  accustomed  to  be  frequent 
in  their  prayers.  David  says  in  one  place,  "  Seven 
times  a  day  do  I  praise  thee,  because  of  thy  right- 
eous judgments;"  and  in  another  place,  "  Evening 
and  morning  and  at  noon  will  I  pray."      It  was 


PRACTICAL     SERMONS.  511 

the  custom  of  Daniel,  from  wtiicli  no  terrors  conld 
induce  him  to  depart,  to  pray  to  God  three  times 
every  day. 

Our  prayers  and  praises  should  not  only  be 
frequent,  but  constant.  It  is  asked,  "  Will  the 
hypocrite  always  call  on  God?"  Perseverance  in 
prayer  is  much  inculcated  by  our  Lord  and  his 
apostles.  Success  is  especially  ascribed  to  earnest 
continuance  in  prayer,  in  the  case  of  the  oppressed 
widow,  and  the  neighbour  seeking  a  supply  of 
bread  to  set  before  his  friend.  And  the  exhorta- 
tions of  Paul  are  frequent  and  urgent  on  this  point : 
"  Pray  without  ceasing."  "  Be  instant  in  prayer." 
"  Pray  every  where,  holding  up  holy  hands." 
"And  he  (Christ)  spake  a  parable  to  this  end,  that 
men  ought  always  to  pray  and  not  to  faint." 

1.  From  what  has  been  said,  we  may  infer,  that 
under  all  dispensations  and  in  all  worlds,  the  highest 
duty  of  all  rational  creatures  is,  to  worship  God  ; 
and  that  all  who  live  in  the  neglect  of  divine  wor- 
ship, are  living  in  a  state  of  rebellion  against  the 
King  of  heaven;  for  they  are  constantly  disobeying 
one  of  the  fundamental  laws  of  his  kingdom,  from 
the  obligation  of  which  there  can  be  no  dispensa- 
tion. Such  are  practical  atheists,  for  they  are 
"  without  God  in  the  world."  They  are  more  inex- 
cusable than  the  speculative  atheist,  for  he  wor- 
ships not  God,  because  he  believes  not  in  his 
existence;  but  these  believe,  and  yet  refuse  to 
worship.  They  are  more  irreligious  than  the 
heathen,  for  all  these  worship  some  sort  of  gods, 
and  generally  they  are  very  devout  in  attendance 
on  their  superstitious  services. 


512  PRACTICAL     SERMONS. 

What  an  unreasonable  thing  is  it  for  a  creature 
to  refuse  to  worship  his  Creator,  from  whom  he 
derives  his  being  !  What  base  ingratitude  is  it  to 
be  receiving^  and  usincy  the  blessino^s  of  a  bountiful 
Providence,  and  yet  never  acknowledge  the  hand 
from  which  they  proceed  !  How  preposterous  and 
vain  is  the  hope  which  such  persons  entertain,  that 
when  they  die  they  shall  go  to  heaven,  since  they 
have  no  taste  for  the  exercises  of  heaven !  There 
God  is  worshipped  without  ceasing,  by  all  the 
inhabitants  of  the  place;  but  what  would  they  do 
in  such  a  society,  who  always  hated  prayer  and 
devotion?  Their  presence  would  disturb  the 
harmony  of  the  celestial  songs.  If  by  any  acci- 
dent they  could  enter  that  high  and  holy  place, 
it  would  be  necessary  immediately  to  cast  them 
out.  And  they  themselves  would  wish  to  depart, 
for  the  songs  of  saints  and  angels  conld  afford 
no  pleasure  to  those  whose  hearts  are  alienated 
from  God,  and  who  have  no  relish  for  devotional 
exercises. 

Again,  it  may  be  remarked,  that  if  any  are  desirous 
of  knowing  how  they  may  glorify  God  most  effectu- 
ally, and  most  in  accordance  with  his  will,  they  can- 
not serve  God  better  in  any  exercise,  or  in  any  way, 
than  by  sincerely  engaging  in  his  worship.  In 
divine  worship,  the  noblest  exercises  of  the  soul 
are  elicited.  Adoration,  veneration,  love,  gratitude, 
joy,  faith,  repentance,  humility,  confidence,  self- 
dedication,  and  hope,  are  all  put  into  requisition. 
The  more  frequently,  and  the  more  purely  we 
worship  God,  the  more  genuine  piety  is  enkindled, 
and  the  more   constantly  will  the  holy  flame  be 


PRACTICAL     SERMONS.  513 

kept  alive.  And  the  livelier  our  spirit  of  devotion, 
the  stronger  will  be  the  impulse  which  will  bear 
us  on  in  the  performance  of  other  good  works. 
And  this  spirit,  like  leaven  in  the  mass  of  meal, 
will  pervade  and  sanctify  all  our  other  doings. 
If  the  Christian  desires  a  happy  life,  let  him  culti- 
vate a  devotional  spirit.  This  is  the  instrument  by 
w^hich  pure  joy  may  be  drawn  from  the  fountain  of 
living  waters.  Certainly,  our  chief  joy  should  be 
in  God,  and  this  joy  of  the  Lord  would  be  our  daily 
strength.  And  in  the  dark  and  cloudy  day  of 
adversity,  when  thick  clouds  gather  around  us,  and 
water-spouts  burst  upon  us,  and  all  his  billows  go 
over  us,  what  will  be  our  condition,  unless  we 
have  a  refuge  from  trouble  in  God  ?  And  we  can 
approach  him  only  by  the  exercises  and  ordinances 
of  devotion.  If  heaven  be,  as  was  said,  a  place  of 
sublime  devotion,  then  what  better  preparation  can 
we  make  for  an  entrance  into  another  world,  than 
by  cultivating  the  spirit  of  genuine  devotion  ?  If 
we  find  it  to  be  our  highest  privilege  and  sweetest 
pleasure  to  draw  near  to  God  here  in  devotional 
exercises,  we  shall  not  be  reluctant  to  be  translated 
to  that  world,  where  we  shall  be  able  to  worship 
him  in  perfection. 


65 


SERMON  XXXIV. 


DIFFICULTY   OF   KNOWING    OUR    FAULTS. 


Wild  can  understand  his  errors'?     Cleanse  thou  me   from  secret 
faults. — PsA.  XIX.  12. 


The  truths  of  the  Bible  are  exactly  suited  to  the 
mind  of  man.  As  soon  as  he  begins  seriously  to 
read  or  hear  the  word,  he  experiences  its  penetrat- 
ing power.  The  conscience  feels  its  operation  as 
certainly  as  the  eye  perceives  the  light,  or  the  ear 
the  sound.  And  as  men  would  know  nothing  of 
the  appearance  of  the  objects  by  which  they  are 
surrounded,  until  the  light  shines  upon  them,  so 
the  soul  remains  ignorant,  in  a  great  degree,  of 
what  is  in  it,  until  the  word  of  God  enters,  and 
enlightens  the  chamber  within.  "  The  entrance 
of  thy  word  giveth  light."  "  The  commandment 
of  the  Lord  is  pure,  enlightening  the  eyes." 

A  small  portion  of  light,  it  is  said,  only  serves  to 

render  darkness  more  visible ;  so,  when  the  light  of 

truth  begins  to  penetrate  the  mind,  it  shows  that 

there  is  within  us  a  dark  abyss ;  and  every  addi- 

514 


PRACTICAL     SERMONS.  515 

tional  ray  discovers  more  of  the  intricate  windings 
of  the  human  heart;  for  there  is  not  only  dense 
darkness,  but  many  false  and  deceitful  appearances 
which  turn  out,  upon  accurate  investigation,  very 
different  from  what  they  seemed  to  be.  It  was 
some  such  view  as  this  which  caused  the  royal 
Psalmist  to  exclaim,  "  Who  can  understand  his 
errors?  Cleanse  thou  me  from  secret  faults." 
In  the  sequel  of  the  discourse,  I  propose 

I.  To  inquire  why  it  is  so  difficult  to  know  our 
own  faults. 

II.  To  consider  the  import  of  the  prayer  here 
uttered. 

In  the  holy  Scriptures  errors  and  sins  signify 
the  same  thing.  The  very  word  which  commonly 
is  used  to  express  the  idea  of  sin,  in  both  the  origi- 
nal languages,  literally  signifies  to  miss  a  mark.  It 
is  a  deviation  from  a  right  line.  A  law  is  repre- 
sented as  a  straight  line,  every  crook,  or  departure 
from  which  is  sin.  "  Sin  is  a  transgression  of  the 
law."  Therefore,  "  by  the  law  is  the  knowledge 
of  sin."  All  sin  arises  from  some  error  or  decep- 
tion of  the  mind ;  for  it  is  contrary  to  the  constitu- 
tional principles  of  a  rational  nature  to  choose  evil 
as  evil.  Every  choice  is  necessarily  of  something 
which,  for  the  present,  has  assumed  the  appearance 
of  good,  that  is,  something  agreeable ;  but  sin  is 
intrinsically  and  wholly  evil;  and,  therefore,  in 
order  to  be  chosen,  there  must  be  some  deception 
in  regard  to  it.  This  might  be  forcibly  illustrated 
by  considering  the  circumstances  of  the  first  sin 
of  man.  But  every  one  may  be  convinced  that  this 
is  true  by  referring  to  his  own  experience,  and 


516  PRACTICAL     SERMONS. 

recalling  to  memory  the  particular  exercises  of  his 
mind  when  induced  to  commit  sin. 

At  any  rate,  in  our  text,  the  word  "  errors"  means 
sins,  for  all  will  admit,  that  what  the  Psalmist  prays 
to  be  cleansed  from  is  sin,  but  in  the  original 
there  is  no  other  word  to  stand  for  sins ;  the  word 
faults  being  supplied  by  the  translators. 

I.  What  I  have  proposed  is,  to  assign  some 
reasons  for  the  difficulty,  here  implied,  in  knowing 
our  sins.  And  it  w^ill  be  proper  before  going 
further,  to  make  a  distinction  between  knowing 
that  a  particular  act  is  a  sin,  and  perceiving  the 
turpitude  or  moral  evil  that  is  in  that  act.  The 
true  evil  of  sin  can  only  be  known  to  those  who 
are  spiritually  enlightened. 

1.  The  first  reason  which  may  be  assigned  for 
our  knowing  so  little  of  ourselves  is,  that  few 
acquire  the  habit  of  reflection.  It  is  natural  and 
easy  to  think  on  things  without,  which  are  the 
objects  of  our  senses ;  but  to  turn  our  mind  in  on 
itself  and  its  operations,  requires  a  painful  effort ; 
especially  at  first.  It  seems  to  be  an  unnatural 
state  of  mind,  and  a  running  against  the  natural 
current  of  our  thoughts.  On  this  account,  the 
number  who  have  acquired  the  habit  of  looking 
within  is  small. 

2.  Another  cause  of  difficulty  in  obtaining  the 
knowledge  of  our  inner  man  is  the  fugritive 
nature  of  our  thoughts,  and  the  ever  varying  state 
of  our  emotions.  Indeed,  the  very  effort  to  inspect 
these  mental  exercises  changes  their  nature,  so  that 
they  are  not  the  same  as  they  were  the  moment 
before  this  effort  was  commenced. 


PRACTICAL     SERMONS.  517 

3.  There  is  in  the  human  mind  so  great  a  ming- 
ling of  different  and  even  opposite  feelings,  that  it 
is  hard  to  separate  things  so  blended  together,  and 
more  difficult  to  ascertain  the  moral  character  of 
every  emotion  or  desire.  While  some  exercises  of 
mind  are  morally  good,  and  others  morally  evil, 
there  is  a  large  class  which  have  no  moral  quality. 
They  are  merely  natural  or  constitutional  feelings; 
such  as  may  exist  in  creatures  which  have  no  moral 
sense,  and  which  are  actually  found  in  the  inferior 
animals.  But  in  man,  as  a  moral  agent,  these 
animal  feelings  require  to  be  restrained,  directed, 
and  governed;  and  when  this  is  neglected,  or 
improperly  performed,  these  same  feelings,  which, 
considered  abstractly,  have  no  moral  quality,  be- 
come an  important  part  of  man's  moral  character. 
Much  of  sin  consists  in  the  irregularity  and  excess 
of  these  constitutional  propensities ;  and  much  of 
virtue  in  their  proper  government. 

Now,  to  discriminate  between  all  the  variety  of 
emotions  and  exercises  of  our  minds,  and  to  form  a 
correct  estimate  of  the  good  and  the  evil,  and  to 
separate  these  from  such  as  have  no  moral  ^charac- 
ter, and  to  ascertain  the  degree  of  good  or  evil  in 
any  particular  state  of  mind,  is  not  an  easy  task. 

4.  There  is  another  constantly  operative  cause 
which  prevents  men  from  knowing  their  own 
errors.  It  is  that  false  medium  which  pride  and 
self-love  produce,  and  through  which  their  sins 
are  either  not  perceived  at  all,  or  are  not  seen 
in  their  true  colour  and  dimensions.  Every  one 
has  observed  how  strangely  self-conceit  blinds  the 
minds  of  men.     And  pride  itself  is  nothing  else  but 


518  PRACTICAL     SERMONS. 

an  erroneous  estimate  of  ourselves  :  it  is  attributing 
to  ourselves  what  does  not  belong  to  us,  or  forming 
too  high  an  opinion  of  the  worth  of  what  we  do 
possess.  And  as  it  magnifies  our  virtues,  so  it 
diminishes  our  faults ;  and  thus  men  practise, 
habitually,  upon  themselves  a  grand  deception ; 
thinking  themselves  to  be  something,  when,  in  the 
sight  of  God,  they  are  nothing.  This  deception 
they  carry  with  them  into  religion,  where  its 
consequences  are  more  injurious  than  any  where 
else.  "  They  justify  themselves,  and  despise  others." 
The  language  of  their  hearts  is,  "  Stand  by  thy- 
self; I  am  holier  than  thou."  Whole  churches, 
like  that  of  Laodicea,  under  this  delusion  of  spirit- 
ual pride,  are  found  to  boast,  "  We  are  rich  and 
increased  with  goods,  and  have  need  of  nothing; 
and  know  not  that  they  are  poor  and  wretched,  and 
miserable,  and  blind,  and  naked."  The  Pharisee 
described  by  our  Lord,  who  came  up  to  the  temple 
to  pray,  boasted  of  his  moral  and  religious  duties, 
but  he  made  confession  of  no  sin  whatever. 

This  blindness,  the  eifect  of  pride  and  self-love, 
is  as  common  now  as  ever.  Even  among  those 
educated  under  the  light  of  the  gospel,  it  is  most 
manifest.  Men  will,  indeed,  acknowledge  in  the 
general  that  they  are  sinners ;  but  when  you  come  to 
particulars,  they  are  prone  to  justify  themselves  in 
almost  every  thing.  Even  the  wickedest  boast  that 
their  hearts  are  good.  Men  may  have  been  taught 
the  doctrine  of  total  depravity,  but  they  are  not 
convinced  of  it  as  a  practical  truth  in  relation  to 
themselves.  The  pride  of  their  heart  blinds  their 
eyes. 


PRACTICAL     SERMONS.  619 

5.  There  is  another  consideration,  closely  allied  to 
the  last,  which  has  a  powerful  tendency  to  prevent 
us  from  knowing  our  own  sins.  The  discovery  of 
sin  produces  remorse,  which  is  not  only  a  painful 
feeling,  but  a  more  intolerable  pain  than  any  of 
which  the  human  soul  is  susceptible,  as  far  as  our 
experience  goes.  And  a  sight  and  sense  of  sin 
not  only  produces  remorse,  but  "  a  fearful  looking 
for  of  judgment  and  fiery  indignation."  Men 
naturally  avert  their  eyes  from  objects  which  are 
sure  to  excite  painful  feelings.  This  is  one  great 
reason  why  so  many  persons  neglect  the  Bible,  and 
never  seriously  look  into  their  own  hearts.  It  is 
the  constant  effort  of  their  lives  to  keep  out  the 
light  of  divine  truth  from  their  minds.  The  bustle 
of  business,  or  the  round  of  amusements  is  kept 
up  to  free  the  mind  from  the  intrusion  of  unwel- 
come thoughts,  relating  to  God  and  to  eternity. 
And  if  the  secret  motives  which  lead  to  the  adop- 
tion of  soul-destroying  error  were  scrutinized,  it 
would  be  found  that  the  desire  to  escape  from  the 
uneasy  feelings  which  the  truth  produces  in  the 
mind,  has  had  a  chief  influence  in  rendering  infi- 
delity, or  fundamental  error,  acceptable  to  the  mind. 
"  Men  love  darkness  rather  than  light,  because  their 
deeds  are  evil."  And  when  men  deliberately 
reject  the  truth,  they  are  often  abandoned  to  believe 
a  lie,  as  a  judgment  for  not  loving  to  retain  God  in 
their  knowledge. 

6.  Another  cause  of  erroneous  notions  respecting 
our  own  character  is,  the  habit  of  looking  at  our- 
selves through  the  medium  of  the  flatteries  and 
praises  of  others.      When  persons  are  in  exalted 


520  PRACTICAL     SERMONS. 

stations,  or  called  to  the  performance  of  public 
duties,  they  often  .excite  the  admiration  of  their 
fellow-men,  especially  of  those  who  are  below  them, 
and,  of  course,  their  ears  are  filled  with  the  com 
mendation  of  their  admirers.  Others  who  wish  to 
gain  the  favour  of  their  fellow-men  make  use  ot 
base  flattery,  extdling  them  for  virtues  and  talents 
■which  they  do  not  believe  they  possess.  Now, 
though  a  person  may  be  conscious  that  he  does  not 
deserve  these  praises,  yet  such  is  the  infatuating 
influence  of  self-love,  that  he  is  gratified  that  others 
entertain  so  high  an  opinion  of  him ;  and  at  length 
he  begins  to  conceit  that  the  qualities  ascribed  to 
him  by  his  admirers  and  flatterers  do  really  belong 
to  his  character.  This  is  often  clearly  manifested 
■when  the  man  is  thrown  upon  his  own  defence. 
He  then  appeals  to  public  opinion,  and  seems  to 
regard  that  as  the  true  standard  by  which  his  cha- 
racter should  be  estimated.  He  comes  at  length 
actually  to  view  himself  through  the  medium  of 
other  men's  opinions. 

7.  Another  reason  why  men  so  commonly  remain 
ignorant  of  themselves  is,  that  they  get  into  the 
habit  of  comparing  themselves  with  others  around 
them ;  and  because  they  observe  many  addicted  to 
crimes  of  which  they  are  not  guilty,  they  draw  the 
conclusion  that  they  are  better  than  most;  and 
adopt  the  opinion  that  their  faults  are  trivial,  and 
their  characters  uncommonly  excellent.  The  apos- 
tle Paul  notices  and  rebukes  this  fallacious  method 
of  judging.  "For,"  says  he,  "we  dare  not  make 
ourselves  of  the  number,  or  compare  ourselves  with 
some  that  commend  themselves  ;  but  they  measur- 


PRACTICAL     SERMONS.  521 

ing  themselves  by  themselves,  and  comparing 
themselves  among  themselves,  are  not  wise."  We 
are  very  incompetent  judges  of  the  real  moral 
character  of  others.  God  only  knows  how  to  esti- 
mate the  true  character  of  man.  That  often  which 
is  highly  esteemed  by  men  is  an  abomination  in 
his  sight,  and  whatever  others  may  be,  whether 
better  or  worse  than  ourselves,  it  alters  not  our 
character.  This  remains  the  same  as  if  no  other 
sinner  was  in  existence. 

8.  Finally,  on  this  head,  the  great  source  of 
error  is  not  knowing,  or  not  applying  to  ourselves, 
the  true  standard  of  rectitude.  "  By  the  law  is  the 
knowledge  of  sin."  Of  the  extent  of  the  demands 
of  this  law,  and  of  the  spiritual  nature  of  the  obedi- 
ence which  it  requires  many  remain  ignorant;  or 
if  they  theoretically  understand  the  nature  of  the 
precepts  of  the  law,  they  do  not  apply  this  standard 
to  their  own  hearts  and  lives.  This  was  Paul's 
case  before  his  conversion ;  for  he  says,  "  I  was 
alive  without  the  law  once."  In  this  state  of  ignor- 
ance and  carelessness,  men  remain  until  the  Spirit 
of  God  convinces  them  of  sin  by  the  application  of 
the  law  to  the  conscience ;  when  new  light  breaks 
in  upon  them,  and  they  who  before  thought  their 
sins  were  few  and  venial,  now  behold  them  rising 
up  in  dreadful  array,  an  exceeding  great  multitude 
and  very  heinous  in  their  nature.  Then  the  con- 
vinced sinner  is  made  to  cry  out,  "  Who  can  under- 
stand his  errors?  Cleanse  thou  me  from  secret 
fa  alts." 

Some  of  the  sins  of  the  heart  may  have  taken 
deep  root,  and  may  exist  in  great  force,  and  yet 

66 


522  PRACTICAL     SERMONS. 

may  not  lead  to  external  acts  which  are  manifestly 
criminal.  In  such  cases  the  moral  turpitude  of  the 
mental  disposition  is  often  unnoticed  ;  and  when 
such  sins  have  been  habitually  indulged,  constant 
familiarity  with  them  blinds  the  mind  in  regard  to 
their  evil. 

Thus  avarice,  pride,  envy,  and  ambition  may 
have  predominant  influence  in  the  mind,  and  yet 
the  person  under  their  dominion  may,  from  pruden- 
tial and  selfish  considerations,  avoid  external  acts 
of  enormity,  and  conform  externally  to  the  rules  of 
justice  and  morality.  Such  are  esteemed  to  be 
moral  men,  and  maintain  a  good  character  in  the 
sight  of  men.  Being  restrained  from  open  trans- 
gression, they  are  very  apt  to  entertain  a  high 
opinion  of  their  own  goodness ;  and  at  any  rate  to 
remain  ignorant  of  the  depraved  state  of  their 
hearts,  which  are  uniformly  under  the  influence 
of  such  aff"ections  and  principles  as  the  law  of  God 
condemns. 

If  the  hearts  of  many,  who  boast  of  their  morality, 
w^ere  laid  open  to  public  view,  how  much  abomin- 
able impurity  and  iniquity  would  be  seen,  even  in 
those  who  wear  externally  the  garb  of  modesty  and 
decency  ! 

1.  If  it  be  so  difficult  to  know  the  moral  state  of 
our  own  hearts,  we  should  be  led  to  a  more  constant 
watchfulness  over  our  own  thoughts  and  feelings. 
We  should  also  be  in  the  habit  of  daily  self-exami- 
nation. And  as  we  cannot  judge  correctly  without 
having  in  our  minds  the  true  standard  to  which  we 
ought  to  be  conformed,  we  must  become  intimately 
acquainted  with  the  word  of  God.      We  should 


PRACTICAL     SERMONS.  523 

be  careful  to  adopt  just  ideas  of  the  spiritual  charac- 
ter of  the  law,  and  to  view  it  as  extending  to  the 
thoughts — to  the  tempers — to  the  desires  and  emo- 
tions, and  to  the  most  secret  motives  of  our  conduct, 
and  to  sins  of  omission  as  well  as  of  commission. 

2.  Knowing  the  treachery  of  the  heart,  and  the 
many  hindrances  which  stand  in  the  way  of 
acquiring  a  knowledge  of  our  sins,  we  should  inces- 
santly and  importunately  pray  to  God  who  alone 
possesses  a  perfect  knowledge  of  the  heart  to  search 
and  try  us,  and  see  whether  any  wicked  disposition 
is  yet  indulged  ;  and  so  to  convince  us  of  our  sins, 
that  we  may  be  brought  to  that  state  of  contrition 
and  humility,  which  is  the  temper  and  state  most 
becoming  such  imperfect  creatures. 

11.  We  come  now,  in  the  second  place,  to  con- 
sider the  import  of  the  prayer  here  uttered.  The 
prayer  is  for  deliverance,  not  only  from  known  sins, 
but  also  from  such  as  were  hidden.  There  are  two 
kinds  of  cleansing  or  purification ;  the  one  is  from 
guilt  by  expiation ;  the  second  from  inherent  pollu- 
tion by  sanctification.  As  sin  is  condemned  by  the 
law  of  God,  and  conscience,  as  far  as  it  is  informed, 
is  an  echo  of  the  law,  every  sinner  convinced  of  his 
sin  must  feel  a  sense  of  guilt,  or  which  is  the  same 
thing,  a  sentence  of  condemnation  within  himself. 
This  burden  he  can  by  no  means  remove,  by  any 
acts  of  new  obedience,  or  by  any  voluntary  suffer- 
ings to  which  he  may  submit  Rivers  of  waters 
may  run  down  his  cheeks,  but  sorrow  for  his  sins 
cannot  cleanse  him  from  the  deep  stain  which  sin 
has  left  behind  it.  He  may  possibly  forget  that  he 
is  lying  under  a  sentence  of  condemnation.    He  may 


524  PRACTICAL     SERMONS. 

even  persuade  himself  that  the  fact  is  not  so ;  that 
the  idea  of  his  obligation  to  obey  the  law  is  a  mere 
fiction.  Or  he  may  adopt  the  opinion  that  pardon 
is  easily  obtained,  and,  therefore,  he  need  give  him- 
self no  concern  about  the  penalty  of  the  divine 
law.  But  all  these  false  notions,  being  in  direct 
opposition  to  the  clearest  dictates  of  his  own  con- 
science, are  not  accompanied  with  complete  assur- 
ance ;  and  he  is  still  liable  to  be  disturbed  and 
alarmed  by  the  voice  of  conscience ;  especially 
when  overtaken  by  sickness,  or  some  other  calamity. 
Nothing  can  produce  permanent  peace  of  conscience 
but  that  which  provides  an  atonement  which  will 
be  a  complete  satisfaction  to  law  and  justice.  On 
this  account  the  conscience  can  be  cleansed  from 
guilt  by  nothing  but  the  blood  of  Christ. 

Here  is  the  expiatory  fountain  in  which  the  house 
of  David  and  the  inhabitants  of  Jerusalem  may  be 
washed  from  all  their  uncleanness.  And  such  is 
the  efficacy  of  this  fountain  of  blood,  that  the 
greatest  sinner  may  here  be  cleansed  from  all  his 
guilt.  The  most  heinous  sins  are  perfectly  cleansed 
by  the  application  of  the  blood  of  Jesus.  "  His 
blood  cleanseth  from  all  sin."  No  greater  sin  can 
easily  be  conceived  of  than  the  murder  of  our 
Lord,  but  many  involved  in  the  guilt  of  this  crime 
were  pardoned  on  the  day  of  Pentecost.  And 
when  the  risen  Saviour  gave  instructions  to  his 
apostles  to  preach  repentance  and  renjission  of  sins 
to  all  nations,  they  were  directed  to  begin  their 
ministry  at  Jerusalem.  Paul  reckons  himself  to  be 
the  chief  of  sinners;  yet  he  was  assured  that  he 
had  found  mercy.     And  in  writing  to  the  Corin- 


PRACTICAL     SERMONS.  525 

thian  converts,  lie  gives  a  black  catalogue  of  crimes, 
and  says,  "  Such  were  some  of  you,  but  ye  are 
washed,  ye  are  sanctified,  ye  are  justified  in  the 
name  of  the  Lord  Jesus,  and  by  the  Spirit  of  the 
Lord." 

Tliere  is,  indeed,  one  sin  which  is  declared  un 
pardonable ;  but  not,  as  we  suppose,  on  account  of 
any  want  of  efficacy  in  the  blood  of  Christ  to 
remove  its  guilt,  but  because  those  guilty  of  it  are 
never  brought  to  repentance.  This  cleans^g  from 
guilt  in  Scripture  is  called  justification;  and  this 
blessing  is  received  no  otherwise  than  by  faith. 
This  doctrine  is  most  clearly  set  forth  by  Paul,  in 
the  following  words:  "  Being  justified  freely  by  his 
grace  through  the  redemption  that  is  in  Christ 
Jesus ;  whom  God  has  set  forth  to  be  a  propitiation 
through  faith  in  his  blood,  to  declare  his  righteous- 
ness for  the  remission  of  sins  that  are  past,  through 
the  forbearance  of  God.  To  declare,  I  say,  at  this 
time  his  righteousness,  that  he  might  be  just,  and 
the  justifier  of  him  who  belie veth  in  Jesus." 

This  blessing  David  most  earnestly  prayed  for 
in  the  time  of  his  deep  penitence  and  humiliation, 
or  account  of  his  great  sin  in  the  case  of  Uriah.  He 
cries,  "  Wash  me  throughly  from  mine  iniquity, 
and  cleanse  me  from  my  sin" — "  Purge  me  with 
hyssop,  and  I  shall  be  clean;  wash  me,  and  I  shall  be 
whiter  than  snow." 

As  it  is  said,  "  Cursed  is  every  one  that  continu- 
eth  not  in  all  things  written  in  the  book  of  the  law 
to  do  them;"  and  as  God  has  repeatedly  declared, 
that  he  will  render  to  every  man  according  to  his 
works,  it  is  plain  that  the  guilt  of  every  man  must 


526  PRACTICAL     SERMONS. 

be  very  great.  And  as  many  of  our  sins  are  secret, 
unknown  to  our  fellow-men,  and  many  hidden  from 
our  own  view,  the  petition  to  be  cleansed  from  such 
sins  is  one  which  it  behoves  every  person  con- 
tinually to  offer.  Our  sins  are  compared  in  number 
to  the  hairs  of  our  head,  and  to  the  sand  on  the 
sea-shore,  and  there  is  not  one  of  this  great  multi- 
tude which,  if  it  should  remain  unpardoned,  would 
not  be  sufficient  to  shut  the  soul  out  of  heaven  and 
sink  it^to  hell.  How  great,  then,  is  the  need  of 
pardon  !  How  many  are  the  sins  both  known  and 
unknown,  for  which  pardon  must  be  received,  or 
the  sinner  perish !  Besides,  every  day  we  are  com- 
mitting sins  which  are  prevented  from  bringing  us 
again  into  condemnation  by  nothing  else  but  the 
sprinkling  of  atoning  blood.  "  Let  us,"  says  P^aul, 
"  draw  near  with  a  true  heart,  in  full  assurance  of 
faith,  having  our  hearts  sprinkled  from  an  evil  con- 
science, and  our  bodies  washed  with  pure  water." 
Here  we  have  the  two  identical  blessings  prayed 
for  in  the  text,  brought  fully  into  view. 

The  cleansing  for  which  the  Psalmist  so  earnestly 
prayed,  includes  substantially  all  that  the  sinner 
needs  in  order  to  his  salvation  ;  all  the  rich  blessings 
of  the  new  covenant.  If  he  is  cleansed  from  guilt 
by  the  blood  of  sprinkling,  and  from  pollution  by 
the  washing  of  regeneration  and  renewing  of  the 
Holy  Ghost,  there  is  nothing  to  hinder  his  entrance 
into  heaven,  and  his  enjoying  the  blessedness  of 
that  holy  place.  For  those  who  are  cleansed  by  the 
process  which  the  gospel  prescribes  are  free  from 
every  stain.  Though  their  sins  were  as  scarlet, 
they  are  made  white  as  snow ;  though  they  were 


PRACTICAL     SERMONS.  527 

red  like  crimson,  they  are  as  wool.  Christ, 
the  great  Purifier,  will  present  them  before  his 
Father's  throne  without  spot  or  wrinkle,  or  any 
such  thing.  Certainly,  then,  our  prayers  for  this 
double  cleansing  should  be  fervent  and  incessant. 
And  unless  we  receive  this  cleansing  of  our  souls 
from  secret  sins,  and  all  manner  of  sin,  our  con- 
dition through  eternity  will  be  one  of  extreme 
misery  and  degradation.  That  burden  of  guilt 
which  the  forbearance  of  God  alone  keeps  from 
crushing  the  impenitent  sinner,  will  fall  with  all 
its  dreadful  weight  on  the  gospel  rejecter,  and  will 
sink  him  to  the  lowest  hell.  It  will  be  more  tolerable 
for  Sodom  and  Gomorrah  in  the  day  of  judgment, 
than  for  him.  Let  him,  then,  fly  speedily  from  the 
wrath  to  come.  Let  him  make  his  escape  to  the 
appointed  house  of  refuge,  where  he  will  find 
shelter  from  every  storm,  and  safety  from  every 
danger.  Let  him  come  near  to  the  cross,  and  direct 
his  eyes  to  the  Saviour,  lifted  up  for  his  salvation. 

But  the  soul  not  only  needs  to  be  cleansed  by 
the  blood  of  Christ  from  the  stain  of  guilt,  but 
being  internally  polluted,  must  be  washed  with  the 
washing  of  regeneration,  and  renewed  by  the  renew- 
ing of  the  Holy  Ghost.  Pollution  has  defiled  all 
the  powers  of  the  soul,  and  for  this  there  is  no 
remedy  but  in  the  "  sanctification  of  the  Spirit." 
This  cleansing  is  begun  when  the  first  ray  of  divine 
light  is  let  in  to  the  dark  mind  of  the  sinner.  Be- 
fore, he  knew  not  the  turpitude  of  his  sins.  Indeed, 
until  this  time,  he  took  little  notice  of  the  moral 
state  of  his  heart.  If  he  could  keep  up  a  decent 
external  behaviour,  he  was  satisfied  with  himself. 


528  PRACTICAL     SERMONS. 

But  now  his  eye  is  turned  inward,  and  the  heart 
which  he  had  often  boasted  to  be  pure,  he  finds  to 
be  corrupt,  "  deceitful  above  all  things,  and  desper- 
ately wicked."  In  his  first  concern,  he  hoped  to 
be  able  to  do  something  to  cleanse  himself.  By 
prayers,  by  penances,  and  external  reformation, 
many  have,  as  it  were,  cleansed  the  outside  of  the 
cup  and  platter ;  but  their  inward  part  was  still  full 
of  the  pollution  of  sin.  And  even  when  the  evil 
of  the  heart  begins  to  be  discerned,  the  whole  depth 
of  the  evil  is  not  seen.  There  are  still  many  hidden 
iniquities,  "■  secret  faults,"  which  conceal  them- 
selves in  the  deep  recesses  and  intricate  windings  of 
the  deceitful  heart.  Sin  often  assumes  the  guise 
of  virtue  and  innocence,  or  presents  such  pallia- 
tions and  excuses  as  seem  to  lessen  its  turpitude. 
The  more  spiritual  light  any  man  enjoys,  the  more 
sensible  is  he  of  the  wickedness  of  his  own  heart. 
It  may  be  compared  to  a  dark  chamber,  full  of 
abominations.  Until  light  is  let  in  these  odious 
objects  are  not  seen,  but  as  soon  as  a  single  ray  is 
darted  in  upon  them,  they  begin  to  be  seen  in  their 
deformity.  While  the  light  is  partial,  the  whole 
will  not  be  perceived ;  every  new  ray  of  light 
reveals  something  not  before  discovered.  Thus  it 
is  with  the  renewed  man  :  the  further  he  advances 
in  piety,  the  deeper  is  his  sense  of  the  want  of 
purity  in  his  heart.  So  far  is  he  from  entertaining 
the  vain  conceit  that  he  is  already  perfect  or 
approaching  near  perfection,  that  it  is  difiicultfor 
him  to  conclude  that  he  is  not,  every  day,  growing 
worse.  And  it  is  on  this  account  especially,  that 
the  pious  are  so  often  mistaken  in  regard  to  their 


PRACTICAL     SERMONS.  529 

real  progress  in  piety.  But  the  more  we  see  of  our 
own  sinfulness,  the  more  intense. will  be  our  desires 
for  cleansing.  Indeed,  all  spiritual  exercises  will 
bear  an  exact  proportion  to  our  sense  of  the  "  ex- 
ceeding sinfulness  of  sin."  This  conviction  fills 
the  soul  with  penitence,  and  humbles  it  in  the  dust 
before  God ;  and  at  the  same  time  drives  it  to  the 
fountain  opened  for  sin  and  uncleanness.  Though 
the  efficient  power  by  which  the  soul  is  purified  is 
the  Holy  Spirit,  yet  means  are  not  on  this  account 
rendered  superfluous.  God  works  commonly  by 
appropriate  means,  both  in  the  world  of  nature  and 
of  grace.  The  word  of  God,  or  divine  truth,  is 
necessary  in  this  operation.  The  rational  soul  to 
act  right  must  have  the  knowledge  of  the  truth,  and 
God's  word  contains  the  truth.  If  we  hope  for 
cleansing,  we  must  look  for  it  by  means  of  the 
divine  word.  The  intercessory  prayer  of  our 
Saviour  was,  and  no  doubt  still  is,  "  sanctify  them 
through  thy  truth,  thy  word  is  truth."  The  ordi- 
nance of  baptism  is  a  visible  representation  of  the 
purification  of  the  soul.  Therefore,  it  is  said, 
"  Except  a  man  be  born  of  water  and  the  Spirit,  he 
cannot  enter  into  the  kingdom  of  heaven."  The 
washing  of  the  body  in  the  baptismal  water  is, 
therefore,  referred  to  when  the  internal  cleansing 
of  the  soul  is  meant;  as  in  the  text  already  quoted, 
in  which  the  double  cleansing  by  blood  and  water 
is  mentioned — "  Having  our  hearts  sprinkled  from 
an  evil  conscience,  and  our  bodies  washed  with 
pure  water."  The  connexion  between  the  word 
and  the  sanctification  of  the  soul  is  clearly  manifest 
from  the  exhortation  of  Paul  to  the  Corinthians : 

67 


530  PRACTICAL     SERMONS. 

"Having,  therefore,  these  promises,  dearly  beloved, 
let  us  cleanse  ourselves  from  all  filthiness  of  flesh 
and  spirit,  perfecting  holiness  in  the  fear  of  God." 
And  more  clearly  still  in  Ephes.  v.  25,  26,  "  Even 
as  Christ  loved  the  church,  and  gave  himself  for  it, 
that  he  might  sanctify  and  cleanse  it  with  the  wash- 
ing of  water  by  the  word."  Peter  also  connects 
increase  of  holiness  with  the  knowledge  of  the 
truth,  when  he  says,  "  Grow  in  grace,  and  in  the 
knowledge  of  our  Lord  Jesus  Christ."  The  im- 
portance of  prayer  for  the  aids  of  the  Holy  Spirit 
is  evident  from  the  earnest  petition  in  our  text,  and 
from  many  other  similar  prayers  in  the  Psalms : 
"  Wash  me  throughly  from  my  iniquity,  and 
cleanse  me  from  my  sin."  "  Purge  me  with 
hyssop,  and  I  shall  be  clean ;  wash  me,  and  I  shall 
be  whiter  than  snow." 

In  conclusion,  it  may  be  remarked, 

1.  That  the  best  evidence  of  the  existence  of  a 
holy  nature,  is  the  sincere  and  prevailing  desire  of 
perfect  holiness.  "  Blessed  are  they  that  hunger 
and  thirst  after  righteousness,  for  they  shall  be 
filled."  The  love  of  holiness  is  the  same  as  the 
love  of  the  law.  Says  the  royal  Psalmist,  "  0  how 
love  I  thy  law."  "  I  esteem  all  thy  precepts,  con- 
cerning all  things  to  be  right,  and  hate  every  false 
way."  The  language  of  Paul,  and  of  every  re- 
newed heart  is,  "  I  delight  in  the  law  of  God  after 
the  inner  man." 

2.  The  evidence  of  a  gracious  state  is  not  the 
persuasion  that  the  object  sought  is  fully  attained, 
but  an  ardent,  habitual  desire  to  reach  it.  "  Not 
as  though  I  had  already  attained,  or  were  already 


PRACTICAL     SERMONS.  531 

perfect,"  says  Paul ;  "  but  this  one  thing  I  do ;  for- 
getting those  things  which  are  behind,  I  press 
forward  to  those  things  which  are  before,  for  the 
prize  of  the  high  calling  of  God  in  Christ  Jesus;" 
endeavouring,  through  the  Spirit,  "  to  mortify  the 
deeds  of  the  body,"  and  "  to  perfect  holiness  in  the 
fear  of  God." 

3.  When,  on  account  of  sin,  the  conscience  is 
again  burdened  and  wounded,  recourse  must  be 
had  to  the  same  "blood  of  sprinkling"  which 
afforded  relief  at  first.  No  peace  can  be  found 
any  where  else.  Penances,  and  pilgrimages,  and 
multiplied  religious  ceremonies  and  works  can  do 
nothing  toward  procuring  true  peace  of  conscience. 
Faith  in  Christ,  a  believing  view  of  the  cross,  is 
the  only  remedy  for  guilt.  "  My  little  children," 
says  John,  "  sin  not ;  but  if  any  man  sin,  we  have 
an  Advocate  with  the  Father,  who  is  the  propitia- 
tion for  our  sins,  and  not  for  ours  only,  but  for  the 
sins  of  the  whole  world."  Let  the  believer,  then, 
learn  to  live  near  the  cross,  and  often  look  by  faith 
on  the  bleeding  sacrifice  of  "  the  Lamb  of  God, 
which  taketh  away  the  sin  of  the  world." 

4,  We  must  not  forget  that  many  of  our  sins  are 
hidden  from  ourselves.  For  these  we  should  seek 
for  pardon  and  purification.  Though  we  cannot 
repent  of  these  in  detail,  we  can  in  the  general. 
We  can  repent  of  the  sin  of  our  nature,  commonly 
called  original  sin,  from  which  all  actual  transgres- 
sions proceed.  But  it  behoves  us  to  be  diligent  and 
faithful  in  searching  for  our  secret  sins,  that  when 
discovered  we  may  apply  to  the  mercy  of  God  for 
pardon  and  cleansing. 


532  PRACTICAL     SEUMONS. 

5.  The  neglect  of  secret  sins  often  leads  to  the 
commission  of  presumptuous  sins.  By  degrees  the 
concealed  poison  gathers  strength,  until  at  last,  on 
some  favourable  occasion,  it  exerts  its  power  and 
breaks  out  into  overt  acts,  and  for  a  season,  at  least, 
gains  dominion  over  the  man.  Such  falls  in  pro- 
fessors open  the  mouths  of  the  wicked,  and  give 
them  occasion  to  blaspheme  that  holy  religion 
which  they  profess. 


SERMON  XXXV. 


god's  grace  sufficient. 


My  grace  is  sufficient  for  thee.— 2  Cor.  xii.  9. 


The  apostle  Paul,  though  not  inferior  to  the  other 
apostles  in  gifts  and  plenary  inspiration,  and  in 
labours  and  success  more  abundant  than  them  all, 
was   nevertheless   subject  to   like  infirmities,  pas- 
sions, and  temptations  as   other   men.      He   had, 
indeed,  received  larger  supplies  of  grace  than  most 
others,  but  this  did  not  render  him  in  any  degree 
independent  and  self-sufficient,  nor  exempt  him  at 
all  from  those  conflicts  and  temptations  which  are 
commonly  experienced  in  the  Christian  warfare; 
nor  from  the  need  of  those  means  of  improvement 
which  a  gracious  God  has  appointed  for  the  preser- 
vation and  edification  of  his  people  while  sojourn- 
ing upon   earth.     We   find  him,  therefore,  much 
given  to  prayer,  and  often  requesting  the  prayers 
of  others   in   his   behalf;   also  observing   a   rigid 
discipline   toward   himself,    in   keeping   his  body 
under,  lest  while  he  preached  to  others,  he  himself 
should  be  a  castaway. 

533 


634  PRACTICAL     SERMONS. 

Paul  was  favoured  with  very  full  revelations  of 
gospel  truth,  without  being  dependent  on  the  teach- 
ing of  men.  In  this  respect  his  preparation  for  the 
work  of  the  ministry  was  peculiar ;  the  ascended  Sa- 
viour himself  condescended  to  become  his  Teacher. 
He  was  also  favoured  with  frequent  visions,  and  with 
the  knowledge  of  the  future  destinies  of  the  church. 
On  one  occasion  he  was  caught  up  to  Paradise  and 
to  the  third  heavens,  where  he  heard  things  which 
it  was  not  lawful  for  a  man  to  utter.  By  this  hea- 
venly rapture,  the  faith  of  the  apostle  must  have 
been  greatly  strengthened,  and  his  desire  of  a  con- 
stant participation  of  the  joys  of  heaven,  rendered 
very  intense.  But  such  is  the  infirmity  of  even 
the  holiest  men,  and  such  the  tendency  to  self- 
exaltation,  that  the  enjoyment  of  any  high  privi- 
lege, or  the  reception  of  any  distinguishing  honour, 
is  apt  to  puff  up  the  mind,  and  produce  a  degree  of 
self-exaltation ;  or,  at  any  rate,  of  self-complacency. 
Paul  the  apostle  was  not  exempt  from  the  danger 
of  being  exalted  above  measure  by  his  abundant 
revelations,  therefore  his  divine  Master  put  him, 
by  way  of  prevention,  upon  a  course  of  painful 
discipline.  He  sent  him  "  a  thorn  in  the  flesh,  a 
messenger  of  Satan,  to  buffet  him."  Whatever 
might  be  the  precise  nature  of  the  apostle's  afflic- 
tion, we  know  that  it  gave  him  much  uneasiness ; 
for  he  prayed,  not  merely  once  or  twice,  but  thrice 
that  it  might  be  removed.  His  prayer  was  heard 
and  answered,  but  not  in  the  way  which  he  desired ; 
but  in  one  which  seemed  better  to  infinite  wisdom. 
The  thorn  was  not  removed,  but  God  said,  "  My 
grace  is  sufficient  for  thee."     By  which  answer  he 


PRACTICAL     SERMONS.  535 

was  assured,  that  he  should  be  supported  under  the 
severe  trial  which  he  felt  to  be  so  grievous ;  and, 
doubtless,  he  might  infer  from  this  answer,  that 
benefit  might  be  derived  from  the  affliction  laid 
upon  him. 

There  is  not  a  word  in  the  whole  vocabulary, 
of  richer  import  than  the  word  grace.  It  expresses 
the  beginning,  the  middle,  and  the  end  of  man's 
salvation.  It  was  grace,  that  is,  undeserved  love 
or  favour  which  moved  the  eternal  mind  to  devise 
the  plan  of  redemption.  It  was  grace  which 
designated  the  persons  who  should  be  made  par- 
takers of  salvation.  It  was  grace  which  induced 
the  Son  of  God  to  condescend  to  become  man,  and 
to  become  "obedient  unto  death" — thus  offerino- 
himself  an  expiatory  sacrifice  for  our  sins.  "  Ye 
know  the  grace  of  our  Lord  Jesus  Christ,  that 
though  he  was  rich,  yet  for  our  sakes  he  became 
poor,  that  we  through  his  poverty  might  be  made 
rich."  It  was  grace  which  caused  the  church  to 
be  founded,  means  of  salvation  to  be  established, 
and  the  gospel  to  be  preached.  It  is  grace  which 
brings  down  the  Holy  Spirit  to  enlighten  to  regene- 
rate, to  sanctify,  to  comfort,  and  to  conduct  trium- 
phantly to  heaven  the  redeemed  heirs  of  glory. 
And  it  will  be  grace  which  will  crown  with  ever- 
lasting felicity,  all  those  who  have  "  an  abundant 
entrance  administered  to  them,  into  the  everlasting 
kingdom  of  our  Lord  and  Saviour  Jesus  Christ." 
As  the  foundation  of  the  spiritual  temple  of  the 
Lord  was  laid  in  grace,  or  the  love  of  God ;  so  the 
top  stone  shall  be  brought  forth  with  the  shouting, 
*'  Grace,  grace  unto  it." 


536  PRACTICAL     SERMONS. 

Although  the  words  of  our  text  were  primarily 
addressed  to  Paul  for  his  support  and  encourage- 
ment; yet  they  were  recorded  in  the  sacred  volume, 
that  we  also  might  derive  consolation  from  them ; 
for  they  are  equally  suited  to  the  case  of  every 
believer ;  and  "  those  things  tliat  were  written  afore- 
time were  written  for  our  learning,  that  we  through 
patience  and  comfort  of  the  Scriptures,  might  have 
hope."  It  will  not,  therefore,  be  a  departure  from 
the  spirit  of  the  text  to  consider  these  words  as 
containing  a  promise  from  God  to  all  believers,  that 
God  will  never  leave  them  nor  forsake  them ;  but 
that  in  all  exigencies,  and  under  all  trials,  his  grace 
shall  be  afforded  in  sufficient  measure  to  enable 
them  to  perform,  the  duties  which  may  devolve 
upon  them ;  or  to  sustain  with  patience  and  forti- 
tude the  burdens  which  they  may,  imder  the  dis- 
pensations of  Providence,  be  called  to  bear. 

Our  object  in  the  remainder  of  this  discourse, 
therefore,  shall  be  to  apply  the  promise  to  believers 
in  those  circumstances  in  which  they  specially 
need  comfort  and  encouragement. 

1.  In  the  first  place,  then,  the  words  may  be 
applied  to  such  as  are  labouring  under  a  convic- 
tion of  sin,  and  are  oppressed  with  a  sense  of  guilt. 
Whether  such  have  already  believed  or  not,  there 
is  encouragement  in  these  words  to  induce  them  to 
embrace  the  promise ;  for  the  fountain  of  grace  is 
so  rich,  that  there  is  no  possibility  of  its  being 
exhausted;  and  so  free,  that  all  are  invited  to  come 
and  take  of  the  waters  of  life.  To  an  awakened 
conscience,  the  recollection  of  past  sins,  with  all 
their    aggravations,    is    exceedingly   painful    and 


PRACTICAL     SERMONS.  537 

terrifying.  To  tliem  the  judgment  day  presents 
a  scene  awfully  alarming.  And  the  language  of 
their  hearts  is,  "What  must  I  do  to  be  saved?" 
To  all  who  are  thus  pursued  by  the  demands  of  the 
law,  and  the  upbraidings  of  conscience,  I  would 
say,  You  need  not  despair.  There  is  hope  in  your 
case.  The  gospel  brings  you  glad  tidings.  The 
burden  of  its  message  is,  salvation  by  grace — "grace 
abounding  to  the  chief  of  sinners" — "  grace  reign- 
ing through  righteousness,  unto  eternal  life."  "  Be- 
lieve in  the  Lord  Jesus  Christ,  and  thou  shall  be 
saved."  To  all  who  are  bowed  down  under  the 
burden  of  their  sins,  I  am  authorized  to  preach  the 
sufficiency  of  divine  grace  for  their  complete  par- 
don, and  perfect  justification  from  all  the  demands 
of  the  law.  Sinners  who  are  at  ease  in  Zion,  and 
"alive  without  the  law,"  persuade  themselves  that 
it  is  an  easy  thing  to  obtain  pardon  and  reconcilia- 
tion with  God ;  not  from  any  exalted  estimation 
which  they  entertain  of  the  grace  of  the  gospel,  but 
from^  their  very  low  estimate  of  the  evil  and  ill- 
desert  of  their  sins ;  and  of  the  spirituality  and 
binding  obligation  of  the  law.  But  when  the  light 
of  conviction  breaks  in  upon  their  minds,  and  they 
are  made  to  see  the  exceeding  sinfulness  of  sin,  and 
the  infinite  holiness  of  God ;  and  that  "  the  law  is 
holy,  and  the  commandment  holy  and  just  and 
good,"  the  humbled  and  contrite  sinner  can  with 
difficulty  be  induced  to  believe  that  a  holy  God  can, 
consistently,  extend  favour  to  such  a  guilty  crea- 
ture ;  or  that  such  sins  as  his  can  be  forgiven  by  a 
God  of  infinite  holiness.  They,  who  are  thus  con- 
vinced of  the  demerit  of  their  sins,  are  precisely  in 

68 


538  PRACTICAL     SERMONS. 

the  situation  most  favourable  to  the  reception  of  the 
gospel.  They  are  the  sick  who  need  the  Physician. 
All  who  ever  believed  have  been  placed  in  similar 
circumstances.  God  condescends  kindly  to  reason 
with  such,  ''  Though  your  sins  be  as  scarlet,  they 
shall  be  white  as  snow;  though  they  be  red  like 
crimson,  they  shall  be  as  wool."  "  It  is  a  faithful 
saying,  and  worthy  of  all  acceptation,  that  Jesus 
Christ  came  into  the  world  to  save  sinners,  of  whom 
(says  Paul)  I  am  chief"  "  The  blood  of  Christ 
cleanseth  from  all  sin."  And  "  He  is  able  to  save 
to  the  uttermost  all  who  come  unto  God  by  him ; 
seeing  he  ever  liveth  to  make  intercession  for 
them." 

2.  Again,  these  words  are  calculated  to  afford 
comfort  and  encouragement, to  such  as  are  strug- 
gling with  the  inbred  corruptions  of  their  own 
hearts,  and  with  the  temptations  of  the  wicked  one ; 
who  feel  "  another  law  in  their  members,  warring 
against  the  law  of  their  mind  ;"  "  the  flesh  lusting 
against  the  spirit;"  "so  that  when  they  wou]^  do 
good,  evil  is  present  with  them" — tending  to  bring 
them  again  into  captivity  to  the  law  of  sin  and 
death ;  so  that  their  feelings  are  expressed  by 
groanings,  which  cannot  be  uttered.  And  when 
they  cry,  their  language  is,  "  O  wretched  man  that 
I  am,  who  shall  deliver  me  from  the  body  of  this 
death !" 

Now,  although  in  this  conflict  between  the  old 
and  new  man,  human  strength  is  weakness,  yet, 
when  we  feel  our  weakness  most,  we  are  strong  in 
the  Lord,  for  **  His  strength  is  perfected  in  our 
weakness."      What  Christ  said  to  Peter,  in  the 


PRACTICAL     SERMONS.  539 

view  of  his  temptation  and  fall,  may  be  applied  to 
every  humble  penitent ;  "  I  have  prayed  for  thee, 
that  thy  faith  fail  not."  Were  it  not  for  his  inter- 
cessory prayers  in  our  behalf,  we  could  not  hold 
out  in  opposition  to  any  powerful  temptation. 
That  he  does  thus  intercede  for  all  believers,  in  all 
ages,  we  know  from  the  prayer  which  he  offered  for 
for  them  while  upon  earth  :  "  I  pray  not  that  thou 
shouldst  take  them  out  of  the  world,  but  that  thou 
shouldst  keep  them  from  the  evil  which  is  in  the 
world." 

3.  The  grace  of  our  Lord  Jesus  Christ  will  be 
sufficient  to  support  and  comfort  believers  under 
the  severest  trials,  the  heaviest  afflictions,  and  most 
violent  temptations,  to  which  they  may  be  subjected. 
Afflictions  are  the  lot  of  the  people  of  God  in 
this  world.  It  is  written,  "  Many  are  the  afflic- 
tions of  the  righteous ;"  "  they  who  live  godly 
in  Christ  Jesus  shall  suffer  persecution ;"  and, 
"  through  much  tribulation  we  must  enter  the 
kingdom."  As  Christ  was,  all  his  life,  a  sufferer, 
"  a  man  of  sorrows,  and  acquainted  with  grief,"  his 
disciples  should  calculate  upon  having  the  same 
lot  in  the  world  as  their  Master.  Indeed,  this 
seems  to  be  made  a  condition  of  our  participating 
of  his  glory.  "  If  we  suffer  with  him,  we  shall  also 
reign  with  him.  If  we  deny  him,  he  also  will  deny 
us."  But  human  strength  cannot  bear  up  under 
these  calamities.  We  need  help.  We  must  have 
an  almighty  arm  on  which  to  lean.  Christians 
have  suffered  inconceivable  agonies  in  the  times  of 
persecution ;  which  they  endured  even  unto  death, 
and  that  too  in  the  most  cruel  forms.    But  they  were 


540  PRACTICAL     SERMONS. 

sustained  by  an  unseen  hand.  Christ  never  for- 
sakes his  followers  in  the  time  of  their  distress ;  and 
the  Holy  Spirit  will  not  leave  them  comfortless. 
Their  richest  joys  are  sometimes  experienced  in 
the  midst  of  the  furnace  of  affliction.  When  the 
three  children  were  seen  walking  unhurt  in  the 
midst  of  the  fiery  furnace,  there  was  seen  one  like 
to  the  Son  of  man  in  their  company.  It  was  verily 
the  Son  of  man  himself;  and  this  was  written  for 
our  learning,  that  we  might  trust  to  his  presence 
and  aid  in  the  hottest  fire  of  persecution.  His 
promise  is,  "  My  grace  is  sufficient  for  thee."  Even 
in  death  we  need  not  fear ;  for  "  precious  in  the  sight 
of  the  Lord,  is  the  death  of  his  saints."  And  a  royal 
saint  of  old  sweetly  sang,  in  the  view  of  this  termi- 
nation of  human  life,  "Though  I  walk  through  the 
valley  and  shadow  of  death,  I  will  fear  no  evil;  thy 
rod  and  thy  staff  they  comfort  me." 

A  lively  faith  in  the  realities  and  glories  of  the 
heavenly  inheritance  will  disarm  death  of  all  its 
terrors,  and  cause  us  to  think  all  our  afflictions 
light  and  of  momentary  duration.  Thus  the 
matter  appeared  to  Paul :  "  These  light  afflictions 
which  are  but  for  a  moment,  work  out  for  us  a  far 
more  exceeding  and  eternal  weight  of  glory.  While 
we  look  not  at  the  things  which  are  seen,  but  at 
the  things  which  are  unseen ;  for  the  things  which 
are  seen  are  temporal,  but  the  things  that  are  not 
seen  are  eternal."  It  is  faith  that  gives  the  victory 
over  the  world,  whether  it  assails  the  Christian  by  its 
blandishments  or  by  its  terrors.  And  this  victory 
it  achieves,  through  the  grace  of  Christ,  by  bring- 
ing the  unseen  world  into  view. 


PRACTICAL     SERMONS.  541 

4.  But  grace  is  requisite  to  enable  us  to  act,  as 
well  as  to  suffer.  Arduous  duties  are  incumbent 
on  the  Christian.  He  is  placed  and  continued  here 
to  glorify  his  Maker  and  Redeemer,  to  benefit  his 
fellow-creatures,  and  to  secure  the  salvation  of  his 
own  soul.  The  performance  of  duty  often  requires 
strong  resolution,  and  much  painful  self-denial  in 
the  disciple  of  a  crucified  Redeemer.  Some  are 
called  of  God  to  the  arduous  work  of  the  gospel 
ministry,  for  which  no  human  wisdom,  or  human 
power  is  sufficient.  "  Who  is  sufficient  for  these 
things?"  But  Christ  has  promised  to  be  with  his 
ministers  "  always  to  the  end  of  the  world."  We 
are  commanded,  indeed,  "to  be  strong,"  but  not 
in  our  own  might,  but  "  in  the  power  of  the  Lord." 

Some  are  called  in  the  Providence  and  by  the 
Spirit  of  God  to  forsake  father,  mother,  brothers 
and  sisters,  and  to  bid  adieu  to  their  own  native 
land,  and  beloved  country,  to  spend  their  days 
among  the  uncivilized  heathen,  subjected  to  many 
privations,  and  exposed  to  numerous  dangers  from 
a  savage  people,  and  from  a  deleterious  climate. 
But  they  need  not  be  dismayed  ;  their  Master  will 
accompany  them,  and  he  says,  "  My  grace  is  suffi- 
cient for  thee." 


REFLECTIONS. 

1 .  How  truly  blessed  are  they  who  have  obtained 
an  interest  in  the  grace  of  the  Lord  Jesus  Christ ; 
and  how  solicitous  should  we  all  be  to  have  this 
matter  placed  on  a   secure   foundation.      All  his 


542  TRACTICAL     SER^IONS. 

people   may  confidently   say,    "  The   Lord  is  my 
Shepherd,  I  shall  not  want." 

2.  Christians  should  habituate  themselves  to  con- 
fide implicitly,  under  all  circumstances  of  affliction, 
and  in  the  performance  of  all  arduous  duties,  on 
the  all-sufficient  grace  of  Christ.  It  will  ever  be  to 
them  according  to  their  faith.  But  if  they  are 
doubtful  of  his  aid,  and  distrust  his  promises,  the 
consequences  will  be  unfavourable.  What  Christ, 
above  all  things,  demands  of  his  followers  is,  that 
they  trust  him. 

3.  All  who  have  been  made  partakers  of  the 
grace  of  God,  are  bound  to  exercise  unceasing 
gratitude  for  such  unmerited  favour.  If  you  have 
been  chosen  unto  life  eternal,  it  was  to  magnify  his 
glorious  grace.  If  your  sins  are  pardoned,  and 
your  persons  accepted  and  justified,  it  is  by  the 
grace  of  God  in  Christ.  If  you  have  been  regene- 
rated and  made  partakers  of  the  divine  nature,  it  is 
not  by  works  of  righteousness  which  you  have  done, 
but  by  his  grace  that  you  are  saved.  Even  the 
chief  of  sinners,  who  believe  in  Christ,  may  exult 
in  the  unsearchable  riches  of  his  grace.  Where 
sin  abounded,  grace  shall  much  more  abound. 
Thanks  be  unto  God  for  the  unspeakable  gift  of  his 
grace !     Amen. 


SEBMON  XXXVI.- 


THF.   DYING   MARTYB  S    PRAYER^ 


Lord  Jesus,  receive  my  spirit. — Acts  vii  59. 


As  death  is  inevitable,  and  as  none  who  die  return 
to  give  us  any  account  of  their  condition  in  a  future 
world,  and  as  reason  cannot  penetrate  the  gloom 
which  hangs  over  the  grave,  it  is  a  matter  of  rejoic- 
ing that  we  are  in  possession  of,  a  well-a\tested 
revelation,  which  contaii|^a;l]^e  information  which 
we  need,  in  regard  to  the  future  destiny  of  man. 
Even  under  the  old  dispensation,  although  believers 
enjoyed  a  glimmering  light  respecting  a  future  state, 
yet  the  light  was  by  no  means  clear ;  a  mysterious 
darkness  enshrouded  the  state  of  the  dead.  But 
since  the  coming  of  Christ,  that  which  was  before 
obscure  has  become  bright.  "  Life  and  immortality 
are  brought  to  light  by  the  gospel."  The  resurrec- 
tion of  Jesus  Christ  sealed  the  instructions  which  he 
had  given  on  this  point.  We  know  that  as  surely 
as  he  lives,  in  another  world,  so  surely  his  disciples 
will  live  also,  and  be  with  him  where  he  now  is. 
His  immediate  followers,  therefore,  had  no  fears  of 

543 


544  PRACTICAL     SERMONS. 

the  future;  they  contemplated  death  as  a  kind 
friend,  sent  to  release  them  from  a  world  of  sin  and 
sorrow.  The  curse  was  taken  away ;  the  sting  was 
plucked  out;  the  victory  was  wrested  from  this 
"universal  conqueror. 

To  illustrate  inese  remarks,  1  would  refer  you  to 
the  example  of  the  first  death  which  occurred  among 
Christ's  sincere  disciples  after  his  resurrection.  I 
mean  that  of  Stephen,  the  proto-martyr ;  for  although 
we  read  of  the  awful  end  of  two  professed  disciples, 
Ananias  and  Sapphira,  before  the  martyrdom  df 
Stephen,  yet  we  know  that  their  profession  was 
hypocritical.  They  were  numbered  with  the  dis- 
ciples, but  were  destitute  of  true  faith,  apd  stand 
on  the  sacred  page  as  an  awful  warning  to  profes- 
sors in  all  future  ages  to  beware  of  hypocrisy,  and 
to  take  heed  of  trifling  with  th^  sacred  profession 
of  Christianity. 

Concerning  the  conversion  of  Stephen,  the  Scrip- 
tures furnish  no  account ;  whether  he  was  one  of 
the  seventy  disciples,  or  of  the  one  hundred  and 
twenty  who  consorted  together  before  the  remark- 
able increase  of  the  church  at  Pentecost;  or  whether 
he  was  one  of  those  who,  on  that  memorable  day, 
was  pricked  in  the  heart,  and  brought  to  repent- 
ance by  the  effusion  of  the  Holy  Spirit,  attending 
the  preaching  of  Peter,  we  cannot  now  ascertain ; 
nor  is  it  important.  It  is  enough  to  know  from  the 
unerring  word  of  inspiration  that  he  was  an  emi- 
nent Christian ;  although  that  name  was  not  yet 
given  to  the  disciples.  When  it  became  necessary 
to  select  seven  men  of  honest  report,  full  of  the 
Holy  Ghost  and  wisdom,  to  take  charge  of  the  dis- 


PRACTICAL     SERMONS.  545 

tribution  of  the  charitable  funds  of  the  primitive 
church,  Stephen  was  the  first  on  the  catalogue; 
and  was  particularly  characterized  as  a  man  *'  full  of 
faith  and  the  Holy  Ghost."  He  seems  to  have  been, 
in  a  very  peculiar  manner,  endowed  with  miraculous 
gifts  which  had  been  so  copiously  shed  on  the  dis- 
ciples on  the  day  of  Pentecost ;  and  to  have  stood 
forth  as  a  conspicuous  instrument  in  extending  the 
knowledge  of  the  truth ;  for  we  read,  that  "  Stephen, 
full  of  faith  and  power,  did  great  wonders  and  mira- 
cles among  the  people."  But  it  was  then,  as  it  has 
been  ever  since,  the  more  useful  and  conspicuous 
any  servant  of  God  is,  the  more  certainly  does  he 
become  the  object  of  some  kind  of  persecution. 
The  infant  church  at  Jerusalem  was  a  type  of  all 
Christian  churches  ever  since.  No  sooner  did  she 
exist,  than  her  destruction  was  threatened.  And 
whence  did  this  opposition  arise  ?  First,  from  the 
rulers,  who  imprisoned  and  beat  the  apostles,  and 
forbade  them  to  speak  in  the  name  of  Jesus ;  and 
then  from  the  synagogues,  which  ought  to  have 
been  the  first  to  receive,  and  foremost  to  defend  the 
truth.  And  as  Stephen  was  a  leading  man  in  the 
church,  these  opposers  entered  into  controversy 
with  him.  As  long  as  error  and  sin  exist  in  the 
world,  there  must  be  conflict.  Light  and  darkness 
— Christ  and  Belial,  can  have  no  concord.  But 
"  they  were  not  able  to  resist  the  wisdom  and  spirit 
by  which  he  spake."  They  resorted  to  the  usual 
weapons  of  the  enemies  of  the  truth.  They  endea- 
voured to  destroy  his  usefulness  by  malicious  slan- 
ders ;  yea,  they  suborned  men,  who  said,  "  We  have 
heard  him  speak  blasphemous  words  against  Moses 

69 


546  PRACTICAL     SERMONS. 

and  against  God.  And  they  stirred  up  the  people, 
and  the  elders,  and  the  scribes,  and  came  upon  him, 
and  caught  him,  and  brought  him  to  the  council, 
and  set  up  false  witnesses,  who  said.  This  man 
ceaseth  not  to  speak  blasphemous  words  against 
this  holy  place  and  the  law.  For  we  have  heard 
him  say,  that  Jesus  of  Nazareth  shall  destroy  this 
place,  and  shall  change  the  customs  which  Moses 
delivered  unto  us." 

Stephen  was  now  arraigned  before  the  Sanhe- 
drim, the  highest  court  in  the  Jewish  nation. 
He  seems  to  have  stood  alone  in  the  midst  of  his 
persecutors ;  but  that  Jesus  whom  he  preached,  and 
who  had  said,  before  his  ascension  to  heaven,  "  Lo, 
I  am  with  you  always,"  did  not  forsake  him  at  this 
moment  of  trial.  The  Holy  Ghost,  with  whose 
influence  he  was  endowed,  did  not  now  leave  him. 
And  to  confound  his  adversaries  the  more,  and  to 
render  their  conduct  the  more  inexcusable,  Stephen 
was  so  illumined  with  the  rays  of  celestial  glory, 
that  his  very  countenance  became  radiant,  as  did 
that  of  Moses,  on  another  occasion.  "  And  all  that 
sat  in  the  council  looking  steadfastly  on  him,  saw 
his  face  as  it  had  been  the  face  of  an  angel." 

The  high  priest,  who  presided  in  this  grand 
council,  now  said.  Are  these  things  so?  Upon 
which  Stephen  delivered  that  remarkable  discourse, 
the  substance  of  which  is  recorded  in  this  chapter. 
When  he  came  to  the  application  of  his  discourse 
he  addressed  his  persecutors  with  a  directness  and 
pungency  of  reproof,  which  produced  a  powerful 
impression.  He  said,  "  Ye  stiff-necked  and  uncir- 
cumcised  in  heart  and  ears,  ye  do  always  resist  the 


PRACXrCAL     SERMONS.  547 

Holy  Ghost  as  your  fathers  did,  so  do  ye.  Which 
of  the  prophets  have  not  your  fathers  persecuted  ? 
And  they  have  slain  them  which  showed  before 
of  the  coming  of  the  just  One,  of  whom  ye  have 
been  now  the  betrayers  and  murderers ;  who  have 
received  the  law  by  disposition  of  angels  and  have 
not  kept  it."  "  When  they  heard  these  things, 
they  gnashed  on  him  with  their  teeth ;  but  he  being 
full  of  the  Holy  Ghost,  looked  up  steadfastly  into 
heaven  and  saw  the  glory  of  God,  and  Jesus  Christ 
standing  at  the  right  hand  of  God.  And  he  said. 
Behold,  I  see  the  heavens  opened,  and  the  Son  of 
man  standing  at  the  right  hand  of  God.  Then 
they  cried  out  with  a  loud  voice,  and  stopped  their 
ears,  and  ran  upon  him  with  one  accord ;  and 
cast  him  out  of  the  city,  and  stoned  him.  And  the 
witnesses  laid  down  their  clothes  at  a  young  man's 
feet,  whose  name  was  Saul.  And  they  stoned 
Stephen,  calling  upon  God,  and  saying.  Lord  Jesus, 
receive  my  spirit !  And  he  kneeled  down,  and 
cried  with  a  loud  voice,  Lay  not  this  sin  to  their 
charge." 

This  prayer,  which  closed  the  martyr's  course,  may 
have  been  heard  in  regard  to  many  ;  but  in  regard 
to  one,  it  certainly  was.  I  refer  to  the  young  man. 
at  whose  feet  the  witnesses  laid  their  clothes.  This 
young  man,  a  person  of  extraordinary  talent,  was  a 
strict  Pharisee,  well  educated,  and  zealous  for  the 
law.  He  seems  to  have  taken  an  active  part  in  this 
prosecution,  for  he  gave  his  vote  against  Stephen 
in  the  council,  when  he  was  condemned,  and  was 
forward  to  assist  in  the  execution.  But  is  it  not 
astonishing  that  this  scene  could  be  witnessed  by 


548  PRACTICAL     SERMONS. 

this  person,  and  others,  without  conviction  ?  The 
truth  is,  that  such  is  the  blindness  and  perversenesg 
of  men,  that  no  external  means,  however  striking, 
or  even  miraculous,  ever  did  or  ever  will  convert 
a  sinner  from  the  error  of  his  ways,  without  the 
internal  efficacy  of  divine  grace. 

But  our  present  subject  is  especially  Stephen's 
dying  prayer  to  Christ,  "  Lord  Jesus,  receive 
my  spirit."  These  few  words  convey  much  pre- 
cious instruction,  to  which  I  would  now  call  your 
attention. 

1.  Stephen  addressed  his  prayer  to  the  Lord 
Jesus.  He  had  just  been  favoured  with  a  vision  of 
this  divine  Person  in  his  glory.  He  saw  him 
standing  on  the  right  hand  of  God.  He  would  never 
have  thought  of  addressing  himself  to  any  of  the 
saints  or  angels,  who  also  stood  round  the  throne 
of  God.  "What  should  we  think,  if  he  had  died 
calling  on  Gabriel  or  Moses,  and  saying,  Gabriel, 
receive  my  spirit — or,  Moses,  receive  my  spirit? 
No  example  of  any  such  prayer  is  found  in  the 
Bible.  But  here,  "  a  man  full  of  faith  and  the 
Holy  Ghost,"  in  his  dying  moments  prays  to  Jesus 
Christ,  and  this  is  recorded  for  our  example  and 
encouragement.  And  if  we  may  call  upon  this 
name  when  dying,  we  may  also  at  all  times.  In- 
deed, this  is  given  as  one  characteristic  of  true  wor- 
shippers, for  the  Scripture  saith,  "Whosoever 
believeth  on  him  shall  not  be  ashamed — for  the 
same  Lord  is  rich  unto  all  that  call  upon  him. 
For  whosoever  shall  call  on  the  name  of  the  Lord, 
shall  be  saved." 

2.  The  second  truth  which  we  may  learn  from 


PRACTICAL     SERMONS.  549 

this  text  is,  that  the  soul  exists  separate  from  the 
body  in  an  intermediate  state  between  death  and 
the  resurrection ;  and  that  in  this  state  it  is  with 
Jesus.  When  we  look  at  the  dead  body  of  a  fellow- 
creature,  and  attend  merely  to  the  suggestions  of 
sense  and  reason,  we  are  tempted  to  suppose  that 
the  thinking  principle  which  recently  actuated 
this  body,  has  become  extinct,  or  has  ceased  to  be 
active ;  but  sense  and  reason  are  not  to  be  trusted 
in  this  case.  Divine  revelation,  which  is  the  word 
of  God,  teaches  no  such  gloomy  doctrine.  It  opens 
to  our  view  another  state  of  being — another  world, 
where  Christ  is  gone,  and  gives  us  assurance  that 
believers,  while  their  bodies  rest  in  the  grave,  are 
with  Christ.  So  our  Lord,  when  on  the  cross,  said 
to  the  penitent  malefactor,  "  This  day  shalt  thou  be 
with  me  in  Paradise."  And  Paul,  who  had  been 
caught  up  into  the  third  heaven,  had  such  a  sense 
of  the  excellency  and  glory  of  the  place,  that  he 
"had  a  desire  to  depart  and  be  with  Christ."  He 
knew  "  that  if  our  earthly  house  of  this  tabernacle 
were  dissolved,  we  have  a  building  of  God,  an 
house  not  made  with  hands,  eternal  in  the  hea- 
vens;" and  that  to  be  "absent  from  the  body"  is 
to  be  "  present  with  the  Lord."  And  are  not  Moses 
and  Elias  in  the  heavens?  The  latter,  indeed,  has 
his  body  with  him ;  but  the  former  died  and  was 
buried. 

Stephen  undoubtedly  asked  and  expected  to  be 
received  at  once  into  the  presence  of  Christ.  He 
does  not  say,  Receive  me  at  the  resurrection.  "  Lord 
Jesus,  receive  my  spirit."  The  idea  of  the  sleep 
of  the  soul,  or  of  some  other  place  than  heaven  being 


550  PRACTICAL     SERMONS. 

its  residence  till  the  resurrection,  is  unscriptural. 
Surely  Christ  has  ascended  into  the  highest  hea- 
vens— and  where  he  is,  there  also  it  is  his  will  that 
his  disciples  should  be  with  him.  He  has  gone  to 
prepare  a  place  for  them — and  when  he  comes,  he 
will  bring  with  him  all  who  have  died  in  the 
Lord.  Is  he  the  Head,  and  are  they  members  of 
his  body,  and  will  he  not  gather  all  those  who  are 
united  to  him  around  him,  as  fast  as  they  leave 
the  world? 

3.  Every  believer,  when  called  to  die,  should 
consider  it  his  high  privilege,  cheerfully  and  con- 
fidently, to  commit  his  departing  spirit  into  the 
hands  of  Jesus,  his  Lord.  He  who  acts  the  part  of 
a  kind  Shepherd,  while  we  are  passing  up  through 
this  wilderness,  guiding,  protecting,  and  feeding 
his  little  flock,  and  even  carrying  the  lambs  affec- 
tionately in  his  bosom,  will  not  forsake  the  sheep 
of  his  pasture,  whom  he  loves,  and  for  whom  he  has 
laid  down  his  life,  when  called  to  pass  through  the 
last  gloomy  valley.  There  are  many  shadows  of 
death  through  which  he  leads  them  safely,  but  in 
their  passage  over  one  which  is  pre-eminently  deep 
and  dark,  he  has  enabled  one  of  old,  as  an  example 
to  the  flock,  to  say,  "  Though  I  walk  through  the 
valley  of  the  shadow  of  death,  I  will  fear  no  evil, 
for  thou  art  with  me.  Thy  rod  and  thy  staff,  they 
comfort  me." 

Death  is  abhorrent  to  nature ;  and  many  are, 
all  their  life,  subjected  to  bondage  through  fear  of 
death ;  but  Christ  came  to  deliver  us  from  those 
appalling  terrors ;  and  he  does  it  by  enabling  us  to 
exercise   faith  in   his   name.      The   soul   that   so 


PRACTICAL     SERMONS.  551 

believes  in  the  day  of  adversity,  and  in  the  last 
hour,  as  to  be  able  to  commit  itself  unto  Christ  by 
an  act  of  unwavering  confidence — that  soul  need 
fear  no  evil.  If  the  great  High  Priest,  and  the  ark 
of  the  covenant  lead  the  way,  the  swelling  waters 
of  Jordan  shall  be  driven  back,  and  a  free  passage 
to  Canaan  be  secured.  Death  has  no  power  to 
harm  the  true  believer,  since  Christ,  the  Captain 
of  salvation,  received  his  envenomed  shaft  into 
his  own  vitals.  He  has  extracted  the  venomous 
sting,  and  trode  the  monster  under  his  feet;  so 
that  he  makes  his  people  conquerors,  and  more 
than  conquerors,  through  his  love.  "  O  death, 
where  is  thy  sting !  O  grave,  where  is  thy 
victory !" 

4.  No  doubt  the  martyr's  prayer  was  heard.  No 
doubt  the  every  where  present  Redeemer  would 
willingly  receive  the  precious  deposit,  now  with 
confidence  committed  to  him.  None  that  trust  in 
him  shall  ever  be  confounded  or  disappointed  in 
their  hopes.  There  is  some  reason  to  think  that 
every  believer  when  he  dies  will  be  conducted  to 
Paradise  by  angels  commissioned  for  that  purpose. 
In  the  account  of  the  rich  man  and  Lazarus,  we 
read  that  no  sooner  had  the  soul  of  this  pious  beg- 
gar departed  from  the  body,  than  it  "  was  carried 
by  angels  into  Abraham's  bosom."  Now  this  repre- 
sentation of  the  state  after  death,  does  not  seem  so 
much  to  have  been  intended  to  teach  what  happened 
to  a  single  individual,  as  to  furnish  us  with  a  gene- 
ral view  of  the  different  circumstances  of  the  rig-ht- 
eous  and  wicked,  when  they  enter  into  the  invisible 


552  PRACTICAL     SERMONS. 

world.  And,  therefore,  we  may  conclude  that  all 
true  saints,  as  well  as  Lazarus,  will  be  provided 
with  a  convoy  of  angels.  And  would  it  be  consider- 
ed an  extravagant  thought,  that  those  angels  which 
act  as  guardians  to  the  people  of  God  here,  keeping 
watch  around  their  dwellings,  and  holding  them  up 
in  their  hands,  should  be  the  ones  commissioned  to 
perform  this  kind  office ;  for  no  doubt  they  contract 
an  affection  for  those  committed  to  their  charg^e, 
and  would  be  prompted  to  engage  in  such  a  service 
in  behalf  of  those  souls  whom  they  watched  over, 
during  their  painful  pilgrimage  through  the  world. 
And  for  aught  that  w^e  know,  the  departed  saints 
will  need  some  persons  to  be  their  guide  in  the 
new  regions  into  which  they  at  once  enter,  and 
where  they  are  entire  strangers. 

But,  however,  pleasing  may  be  the  thought  of 
being  met  at  the  very  entrance  into  the  future  ' 
world  by  angels,  the  true  believer  finds  no  prospect 
of  the  future  state  so  pleasing,  as  that  which  pro- 
mises to  bring  him  into  the  presence  of  his  Saviour. 
That  which  reconciles  him  in  an  absence  from  the 
body  is,  the  expectation  of  the  presence  of  the 
Lord.  And  as  he  is  not  only  ever  present  to  ren- 
der effectual  aid  in  time  of  need,  and  has  especially 
signified  that  he  will  comfort  and  sustain  his 
friends  in  their  last  conflict,  the  disembodied  spirit 
desires  to  be  received  into  his  kind  embrace.  And 
as  he  has  a  body,  and  therefore  is  visible  in  heaven, 
it  will  above  all  things  pant  for  an  admission  into 
his  immediate  presence.  For  this,  Stephen  prayed, 
and  for  this  thousands  have  since  prayed ;  and  their 


PRACTICAL     SERMONS.  653 ' 

suit  has  not  been  denied.  How  happy  they  are 
who  are  thus  present  with  the  Lord,  no  human 
heart  can  conceive,  or  tongue  express.  Truly,  their 
joy  is  now  full. 


REFLECTIONS. 

1.  As  we  must  take  this  journey — as  there  is  no 
discharge  in  this  warfare — and  as  we  have  no  expe- 
rimental knowledge  of  the  country  to  which  we  are 
going,  and  have  no  opportunity  of  conversing  with 
any  who  have  experience  in  this  matter,  it  is  obvi- 
ously of  the  first  importance  to  secure  a  guide 
who  will  both  have  power  to  protect  and  wisdom 
to  conduct  us  safely  through  this  gloomy  valley 
Such  a  guide  is  the  great  Shepherd  of  Israel. 

2.  Our  sensitive  souls  naturally  shrink  with 
dread  from  the  thought  of  plunging  into  an  un- 
known state  of  existence.  If  we  feel  no  dread  of 
the  misery  of  hell,  yet  we  cannot  easily  divest  our- 
selves of  the  fear  of  appearing  in  the  immediate 
presence  of  God ;  and  even  the  idea  of  the  sudden 
blaze  of  celestial  light  and  glory,  creates  a  degree 
of  dread  entering  the  invisible  world.  As  the 
appearance  of  a  single  departed  spirit,  however 
much  beloved,  would  throw  us  into  consternation, 
we  are  prone  to  transfer  these  feelings  to  a  future 
world.  But  the  true  remedy  for  every  kind  of  fear 
is  to  cast  ourselves  into  the  hands  of  our  divine 
Redeemer.     He  has  loved  us,  and  died  for  us,  and 

70 


"554  PRACTICAL     SERMONS. 

will  receive  our  departing  spirit,  and  introduce 
them  to  the  seats  of  the  blessed  in  that  way  which 
wisdom  and  goodness  will  direct. 

3.  But  what  shall  the  dying  sinner  do  ?  Who 
will  receive  his  spirit  in  that  awful  moment  ?  He 
rejected  the  Saviour,  and  now  the  door  of  mercy  is 
closed  for  ever.  Now  he  may  cry  and  not  be 
heard.  Alas !  alas  !  alas  !  what  will  become  of  the 
impenitent  sinner  when  God  requires  his  soul  ? 


SERMON  XXXVII. 


Christ's  gracious  invitation. 


Come  unto  me,  all  ye  that  labour  and  are  heavy-laden,  and  I  will  give 
you  rest. — Matt.  xi.  28. 


As  a  stream  of  living  water  to  a  traveller  perishing 
with  thirst,  as  a  skilful  physician  to  one  sick  with 
a  dangerous  disease,  as  a  reprieve  to  a  condemned 
criminal,  such  is  the  voice  of  mercy  to  the  miser- 
able, self-condemned  sinner — such,  in  ten  thousand 
instances,  have  been  these  blessed  words  to  heavy- 
laden,  weary  souls.  These  are  words  which  can. 
never  lose  their  interest  by  age  or  repetition.  As 
food  is  equally  relished  by  the  hungry  appetite  after 
having  been  eaten  a  thousand  times  as  at  first,  so 
the  precious  promises  of  God  bring  the  same  re- 
freshment to  the  soul,  however  often  they  may 
have  been  received  by  faith.  The  Christian  does 
not  desire  novelties ;  all  he  wants  is  a  heart  to 
embrace  and  relish  the  same  truths  which  have 
stood  on  the  sacred  page  from  the  beginning. 
There  is  no  penury  in  the  divine  word.  All  ful- 
ness and  riches  are  included  in  this  treasure,  if  we 

555 


556  PRACTICAL     SERMONS. 

are  only  in  possession  of  the  key  of  faith  to  unlock 
the  ark  in  which  it  is  contained.  One  great  excel- 
lence of  the  sacred  Scriptures  is,  that  they  never 
lose  their  power  and  sweetness.  After  the  lapse 
of  ages,  God's  promises  to  believers  are  as  firm  and 
consolatory  as  when  first  made ;  and  Christ's  invi- 
tations to  sinners  are  as  full  and  as  free  to  those  who 
now  hear  the  gospel,  as  when  first  uttered. 

If  Christ,  while  upon  earth,  had  spoken  no  more 
than  these  few  words,  they  ought  to  be  esteemed 
infinitely  more  precious  than  all  the  golden  say- 
ings of  all  the  heathen  sages.  Let  us,  then,  be 
truly  thankful  for  such  a  gracious  invitation,  pro- 
ceeding from  the  lips  of  him  who  always  spake  as 
never  man  spake ;  and  let  us  lift  up  our  hearts  to 
the  Father  of  lights,  to  open  our  eyes  and  pre- 
pare our  hearts  to  understand  and  appreciate  the 
grace  which  is  exhibited  m  these  divine  words  of 
our  Redeemer. 

But  who  are  the  persons  here  addressed  by  the 
Saviour?  What  class  of  persons  are  designated 
by  the  "labouring  and  heavy-laden?"  As  the 
gospel  is  directed  to  be  preached  to  "  every  crea- 
ture," and  as  this  call  contains  the  essence  of  the 
gospel,  there  is  no  reason  why  we  should  not  con- 
sider all  who  hear  the  invitation,  as  included ;  espe- 
cially as  our  Lord  complains  of  the  conduct  of  the 
most  proud  and  unbelieving  of  his  hearers  for 
refusing  to  come  to  him  ;  "  Ye  will  not  come  unto 
me,  that  ye  may  have  life."  All  men  are  miserable; 
all  men  are  "  by  nature  children  of  wrath ;"  all  men 
are  labouring  in  the  vain  pursuit  of  earthly  hap- 
piness;   all,    therefore,    may    consider   themselves 


PRACTICAL     SERMONS.  557 

invited.  None  need  feel  themselves  excluded  from 
Christ's  invitation.  And  the  giving  this  "univer- 
sal latitude  to  the  call,  harmonizes  with  parallel 
passages  of  Scripture,  especially  with  that  remark- 
able invitation  in  Isaiah  Iv.  1 — 3.  "  Ho,  every  one 
that  thirsteth,  come  ye  to  the  waters,  and  he  that 
hath  no  money :  come  ye,  buy  and  eat ;  yea,  come, 
buy  wine  and  milk  without  money,  and  without 
price.  Wherefore  do  ye  spend  money  for  that 
which  is  not  bread,  and  your  labour  for  that  which 
satisfieth  not?  Hearken  diligently  unto  me,  and 
eat  ye  that  which  is  good,  and  let  your  soul  delight 
itself  in  fatness.  Incline  your  ear  and  come  unto  me ; 
hear,  and  your  soul  shall  live."  And  the  gracious 
invitation  of  the  Spirit,  in  Rev.  xxii.  17,  is  equally 
free  and  universal :  "  And  the  Spirit  and  the  bride 
say.  Come.  And  let  him  that  heareth  say,  Come. 
And  let  him  that  is  athirst  come ;  and  whosoever 
will,  let  him  take  the  water  of  life  freely."  And 
the  same  extent  ought  to  be  given  to  Christ's  public 
invitation  at  Jerusalem,  on  the  last  day  of  the  feast 
of  tabernacles ;  "  In  the  last  day,  that  great  day  of 
the  feast,  Jesus  stood  and  cried,  saying,  If  any  man 
thirst,  let  him  come  unto  me  and  drink."  John 
vii.  37. 

But  while  we  think  that  this  kind  invitation 
ought  not  to  be  restricted,  we  readily  admit  that  it 
is  more  applicable  to  some  of  our  race  than  others. 
The  poor,  the  oppressed,  the  diseased,  the  perse- 
cuted, the  halt,  the  blind,  the  friendless  among 
men,  may  have  been  more  particularly  in  the  eye 
of  the  blessed  Redeemer ;  for  it  was  given  as  one 
characteristic  of  his  being  the  Messiah  that  was  to 


558  PRACTICAL     SERMONS. 

come,  that  "  the  blind  receive  their  sight,  and  the 
lame  walk,  the  lepers  are  cleansed,  and  the  deaf 
hear,  the  dead  are  raised  up,  and  the  poor  have  the 
gospel  preached  to  them."  Matt.  xi.  5. 

But  there  is  another  class  to  whom  the  Saviour's 
address  maj  be  considered  as  still  more  appropri- 
ate ;  I  mean  convinced  sinners  labouring  under  a 
sense  of  guilt,  and  almost  sinking  under  a  burden 
too  grievous  to  be  borne.  Surely  Christ  had 
respect  to  these,  for  he  came  not  "  to  call  the  right- 
eous, but  sinners  to  repentance;"  "to  seek  and 
save  the  lost;"  to  heal  those  that  are  sick,  namely, 
such  as  are  sensible  of  their  mortal  maladies.  And 
even  they  who  are  groaning  under  the  burden  of 
a  blind  mind  and  hard  heart,  and  think  that  they 
have  no  conviction ;  even  these,  who  are  so  prone 
to  exclude  themselves,  are  of  the  number  invited. 
Yes,  Christ  speaks  to  you — he  speaks  to  you  more 
particularly  than  unto  others.  Do  not,  therefore, 
put  away  from  you  the  gracious  call,  as  if  it  were 
intended  only  for  others ;  do  not  any  longer  ingeni- 
ously argue  against  your  own  souls ;  do  not  by  un- 
belief shut  the  door  of  mercy,  which  the  Redeemer 
has  graciously  opened. 

Neither  should  penitent  believers,  who  are  bur- 
dened with  a  deep  sense  of  their  own  defilements, 
and  continual  imperfections,  be  omitted  when  the 
several  classes  of  heavy-laden  sinners  are  desig- 
nated. The  great  Shepherd  of  the  sheep  has 
always  especial  regard  to  the  tender  and  weak  of 
his  own  flock.  "  He  carries  the  lambs  in  his 
bosom,  and  gently  leads  those  that  are  with  young." 
The  kind  condescension  of  the  Son  of  God  to  the 


PRACTICAL     SERMONS.  559 

humble  penitent  is,  in  many  parts  of  Scripture,  set 
forth  in  remarkable  words.  He  was  described  in 
prophecy,  as  one  who  would  "  comfort  all  that 
mourn;"  and  who  would  give  unto  them  "who 
mourn  in  Zion,  beauty  for  ashes,  the  oil  of  joy  for 
mourning,  and  the  garment  of  praise  for  the  spirit 
of  heaviness."  "  Thus  saith  the  Lord,  Heaven  is 
my  throne,  and  the  earth  is  my  footstool ;  but  to 
this  man  will  I  look,  even  to  him  that  is  poor  and 
of  a  contrite  spirit,  and  trembleth  at  my  word." 
**  The  bruised  reed  will  he  not  break,  nor  quench 
the  smoking  flax."  Let  those,  then,  who  are  walk- 
ing in  darkness,  and  troubled  in  spirit — let  all 
those  who  are  harassed  and  cast  down  with  mani- 
fold temptations  and  sore  inward  conflicts,  which 
cause  them  to  express  their  feelings  in  groanings 
which  cannot  be  uttered  in  words,  attend  to  the 
gentle  accents  of  mercy  which  proceed  from  the 
lips  of  Jesus.  Unworthy  and  wretched  as  you  feel 
yourselves  to  be,  he  passes  you  not  by.  He  ad- 
dresses you,  not  in  the  language  of  reproach  or  con- 
demnation, but  in  that  of  tender  affection.  Yes, 
he  calls  you  also  to  come  unto  him. 

n.  Having  considered  the  objects  of  the  invita- 
tion, let  us  now  contemplate  the  character  of  Him 
from  whom  it  proceeds. 

Though  we  need  to  know  more  than  the  name 
of  this  divine  Person,  yet  even  this  is  "  as  oint- 
ment poured  forth."  His  name  is  Emanuel,  "  God 
with  us."  Said  the  angel  to  Joseph,  "  Thou 
shalt  call  his  name  Jesus,  for  he  shall  save  his 
people  from  their  sins."  When  our  Lord  put  it  to 
his  disciples  to  say  who  he  was,  Peter,  in  the  name 


560  PRACTICAL     SERMONS. 

of  his  brethren,  answered,  "  Thou  art  the  Christ, 
the  Son  of  the  living  God."  And  because  he  was 
born  of  a  woman,  and  made  flesh,  he  often  speaks 
of  himself  as  "  the  Son  of  man."  The  prophet 
Isaiah,  when  he  speaks  of  the  child  that  should  be 
born,  and  of  the  Son  that  should  be  given,  adds, 
''And  his  name  shall  be  called  Wonderful,  Coun- 
sellor, the  mighty  God,  the  everlasting  Father,  (or 
rather,  the  Father  of  Eternity,)  the  Prince  of 
Peace."  And  in  the  sublime  vision  which  John 
had  of  the  white  horse,  "  he  that  sat  upon  him  was 
called  Faithful  and  True.  His  eyes  were  as  a  flame 
of  fire,  and  on  his  head  were  many  crowns,  and  he 
had  a  name  written  that  no  man  knew  but  he  him- 
self. He  was  clothed  in  a  vesture  dipped  in  blood, 
and  his  name  is  called  the  Word  of  God."  He  is 
also  styled  "  King  of  kings,  and  Lord  of  lords." 
And  as  his  names  indicate  the  dignity  of  his  person, 
so  they  do  the  benign  offices  which  he  executes. 
He  is  the  Redeemer — the  Saviour — the  one  Media- 
tor— the  great  High  Priest — the  Advocate — the 
great  Shepherd  of  the  sheep — the  Judge  of  quick 
and  dead.  Immediately  before  he  uttered  the 
gracious  invitation  which  we  are  considering,  he 
had  declared  his  divine  knowledge  and  power: 
"All  things  are  delivered  to  me  of  my  Father ;  and 
no  man  knoweth  the  Son  but  the  Father ;  neither 
knoweth  any  man  the  Father,  save  the  Son,  and  he 
to  whomsoever  the  Son  will  reveal  him."  None 
but  he  who  was  God  with  God,  in  the  beginning, 
could  utter  these  words  without  the  highest  blas- 
phemy. But  he  who  was  in  the  "form  of  God, 
thought  it  not  robbery  to  be  equal  with  God."     And 


PRACTICAL     SERMONS.  561 

if  our  Redeemer  was  not  omnipotent,  his  people 
could  not  trust  in  him ;  if  he  was  not  omniscient,  it 
would  be  vain  to  call  upon  him.  In  Christ  there 
is  the  most  wonderful  union  of  majesty  and  conde- 
scension ;  of  heavenly  glory  and  human  sympathy 
and  tenderness.  While  he  claims  to  be  "  God  over 
all,"  he  is  not  ashamed  to  call  us  brethren.  He 
took  not  on  him  the  nature  of  angels,  but  the  seed 
of  Abraham.  And  the  reason  why  we  may  come 
boldly  to  the  throne  of  grace  is,  because  "  we  have 
not  an  high  priest  which  cannot  be  touched  with  the 
feeling  of  our  infirmities."  And  the  reason  which 
he  assigns  here,  to  induce  us  to  come  to  him  without 
hesitation,  is,  that  he  is  "  meek  and  lowly  in  heart." 

III.  How  must  we  come?  Not  by  a  bodily 
approach,  for  this  is  impossible.  Where  Christ 
now  is  we  cannot  come  :  and  a  local  approach,  if  it 
were  practicable,  would  be  useless.  Many  came 
near  to  the  Saviour,  when  he  sojourned  on  earth, 
who  never  derived  any  benefit  from  him.  His 
worst  enemies  and  murderers  came  in  contact  with 
him,  when  they  seized,  bound,  buffeted,  scourged, 
and  crucified  the  Lord ;  and  the  traitor  Judas  lived 
in  his  family,  and  travelled  in  his  company  for 
years,  and  kissed  him  in  Gethsemane ;  but  this  will 
only  serve  to  render  his  doom  the  more  intolerable. 
It  had  been  better  for  that  man  never  to  have  seen 
Jesus — yea,  never  to  have  been  born. 

Coming  to  Christ  is  undoubtedly  an  act  of  the 
rational  soul,  irrespective  of  the  body.  It  is  a 
spiritual  approach,  in  which  the  Saviour  is  appre- 
hended by  the  enlightened  mind  in  his  true  charac- 
ter.    It  is  a  full  persuasion  that  he  is  indeed  the 

71 


562  PRACTICAL     SERMONS. 

Son  of  God,  and  Saviour  of  the  lost.  It  is  the  act 
of  a  convinced,  distressed  soul,  flying  from  the 
coming  wrath,  to  take  shelter  under  the  outstretched 
wings  of  his  mercy.  It  is  an  exercise  of  humble 
confidence  in  the  Redeemer  of  sinners,  that  he  will 
deliver  it  from  all  the  evils  which  are  felt  or  feared. 
There  is  nothing  difficult  in  this  act  to  the  soul 
under  the  influence  of  the  Holy  Spirit;  nor  does 
it  require  a  long  time.  It  is  executed  as  quick  as 
thought.  It  is  nothing  else  but  the  soul's  cordial 
consent  to  receive  Christ  as  a  complete  and  only 
Saviour.  The  weary  and  heavy-laden  sinner,  when 
almost  overwhelmed  with  the  burden  of  his  guilt, 
having  sought  relief  from  other  quarters,  at  length 
hears  the  kind  invitation  of  Jesus,  "  Come  unto 
me ;"  and  being  enabled  to  give  full  credit  to  the 
truth  and  sincerity  of  the  call,  and  to  see  the  excel- 
lence and  suitableness  of  Christ  as  a  divine  Saviour; 
and  being  persuaded,  that  every  blessing  needed  to 
secure  eternal  salvation,  is  treasured  up  in  him, 
receives  him,  as  he  is  freely  off"ered  in  the  gospel, 
and  willingly  commits  all  its  immortal  interests 
into  his  hands;  and  resolves  to  submit  to  him 
and  obey  him,  in  all  time  to  come.  In  all  this, 
the  soul,  though  operated  on  by  an  Almighty 
power,  is  conscious  of  no  restraint,  unless  it  be 
the  sweet  constraint  of  the  love  of  Christ.  There 
is,  indeed,  an  irresistible  drawing  towards  Christ, 
but  the  more  powerful  it  is,  the  more  freely  does 
the  soul  seem  to  act.  Under  the  sweet  influence 
of  grace,  the  affections  spontaneously  go  forth  to 
him,  who  now  appears  altogether  lovely;  and  the 
weary  soul  experiences  a  sweet  rest  by  casting  all 


PRACTICAL     SERMONS.  663 

its  burdens  on  the  Lord.  The  principal  act  of  faith 
is  an  act  of  truspt.  "  Blessed  are  all  they  that  trust 
in  him."  And  having  once  tasted  this  blessedness 
of  confiding  in  Christ,  we  never  think  of  seeking 
any  other  refuge.  The  believer  is  not  only  per- 
suaded that  he  is  the  way,  but  the  only  way.  On 
this  account  he  is  prized  above  all  price.  "  To 
you  who  believe,  he  is  precious."  Well  may  the 
name  of  Jesus  sound  sweet  to  the  believer's  ear, 
because  there  is  "  no  other  name  under  heaven  by 
which  we  must  be  saved."  No  wonder  that  he 
values  above  rubies,  or  kingdoms,  that  elect  and 
precious  corner-stone  —  though  rejected  by  the 
proud  and  self-righteous — which  God  has  laid  in 
Zion,  because  he  is  sure  that  it  is  a  safe  foundation 
on  which  to  build  for  eternity;  and  because  he  is 
persuaded  "  that  other  foundation  can  no  man  lay 
than  that  which  is  laid,  which  is  Christ  Jesus." 

Coming  to  Christ  is  not  an  act  to  be  performed 
only  once,  but  is  to  be  continually  repeated.  Every 
day  we  need  his  aid ;  and  every  hour  we  should 
have  recourse  to  him  by  some  confiding  or  grateful 
act.  This  access  once  obtained,  the  intercourse 
should  be  continually  kept  open.  He  allows  his 
disciples  the  privilege  of  friends,  to  come  as  often 
as  they  will;  and  he  invites  them  to  come  with 
freedom  and  confidence  to  his  throne  of  grace,  "  to 
obtain  mercy  and  find  grace  to  help  in  time  of 
need."  So  intimate  and  endearing  is  the  inter- 
course between  Christ  and  believers,  that  there  is 
a  mutual  indwelling;  Christ  in  them,  the  hope  of 
glory — and  they  in  Christ  as  members  of  his  body, 
or  as  branches  engrafted  into  him,  the  true  vine. 


564  PRACTICAL     SERMONS. 

But,  perhaps,  the  anxious  inquirer  still  asks, 
"  How  must  I  come  ?"  To  which  I  answer — come 
poor  and  naked,  and  helpless,  and  unworthy — come 
renouncing  all  dependence  on  your  own  righteous- 
ness. If  you  attempt  to  come  with  a  price  in 
your  hand,  you  will  be  rejected.  Christ  must  be 
acknowledged  and  received  as  our  only  Saviour. 
He  will  have  nothing  to  do  with  those  who  place 
any  confidence  in  their  own  works,  or  in  their 
religious  privileges.  He  will  not  save  you  on 
account  of  your  natural  amiableness ;  or  on  account 
of  your  moral  honesty,  or  diligent  attention  to 
external  duties.  You  cannot  in  these  respects  go 
beyond  the  rich  young  ruler  in  the  gospel,  and  yet 
he  "  lacked  one  thing,"  and  that  was  the  main 
thing.  In  the  punctilious  observance  of  external 
duties  and  rites,  you  cannot  exceed  the  Scribes  and 
Pharisees,  and  yet  your  righteousness  must  exceed 
theirs,  or  you  can  never  enter  the  kingdom  of 
heaven.  You  must  come  to  Christ  for  wisdom, 
righteousness,  sanctification,  and  redemption.  As 
long  as  sinners  think  that  they  are  "rich  and 
increased  with  goods,  and  have  need  of  nothing," 
they  will  not  come  to  Christ ;  but  when  they  are 
convinced  that  they  are  "  poor,  and  wretched,  and 
blind  and  naked,"  they  will  be  inclined  to  hear  his 
counsel,  and  come  unto  him,  "  to  buy  gold  tried  in 
the  fire  that  they  may  be  rich,  eye  salve  that  they 
may  see,  and  white  raiment  that  they  may  be 
clothed,  and  that  the  shame  of  their  nakedness 
appear  not."  In  short,  delay  not,  that  you  may 
make  yourselves  better,  or  prepare  your  hearts  for 
the  reception  of  Christ,  but  come  at  once — come  as 


PRACTICAL     SERMONS.  565 

you  are.  If  you  are  sick,  apply  at  once  to  the 
Physician.  If  you  are  defiled,  come  to  the  foun- 
tain opened  for  sin  and  uncleanness.  If  you  are 
burdened  with  guilt,  come  to  a  crucified  Saviour, 
whose  blood  cleanses  from  all  sin.  If  you  are 
miserable,  Christ  promises  you  rest  if  you  will 
come  to  him.  Are  you  kept  back  by  a  deep  sense 
of  un worthiness  ?  this  is  the  very  reason  why  you 
should  come.  Christ  came  to  save  sinners.  The 
deeper  your  guilt,  the  greater  your  need  of  just 
such  a  Saviour.  He  saves  none  because  their  sins 
are  small ;  he  will  reject  none  because  their  sins 
are  great.  He  is  as  willing  to  receive  the  penitent 
who  is  the  chief  of  sinners,  as  the  amiable  youth 
whose  life  has  been  stained  with  no  acts  of  gross 
transgression.  Where  sin  has  abounded,  grace 
shall  much  more  abound.  "  This  is  a  faithful  say- 
ing, and  worthy  of  all  acceptation,  that  Jesus  Christ 
came  into  the  world  to  save  sinners,  of  whom," 
says  Paul,  *'  I  am  chief."  Come,  then,  with  confi- 
dence, trusting  in  that  great  assurance,  "  Him  that 
Cometh,  I  will  in  no  wise  cast  out." 

But  as  your  case  is  urgent  and  dangerous,  let  me 
intreat  you  to  come  speedily.  Make  no  delay. 
In  such  a  case,  delays  are  dangerous.  Now  is  the 
accepted  time.  iVow  is  the  day  of  salvation.  Enter 
while  the  door  of  mercy  is  open.  Work  out  your 
salvation  while  it  is  day,  before  the  night  cometh 
when  no  work  can  be  done.  And  the  work  which 
you  are  required  to  perform,  is  to  believe  on  him 
whom  God  hath  sent.  You  have  no  need  to  leave 
your  seat  to  perform  this  act.  *'  Believe  in  the 
Lord  Jesus  Christ,  and  thou  shalt  be  saved."     Help 


566  PRACTICAL     SERMONS. 

is  near.  The  Deliverer  is  present.  Application  to 
him  is  as  easy  now  as  it  ever  can  be.  Take  words 
and  return  unto  him.  Fall  down  before  him  with 
confession  and  humble  supplication;  "  for  he  that 
calleth  on  the  name  of  the  Lord  shall  be  saved." 
Venture  on  him,  for  you  are  perishing  where  you 
are,  and  you  will  but  perish  if  he  should  slay  you. 
But  if  you  are  rejected  and  spurned  from  his  feet, 
you  will  be  the  first  that  has  thus  perished;  for 
God  cannot  lie,  and  he  hath  promised  to  receive 
the  soul  that  comes. 

IV.  What  will  be  gained  by  coming  to  Christ  ? 
One  thing  only  is  promised.  "  Come  unto  me,  all 
ye  that  labour  and  are  heavy-laden,  and  I  will  give 
you  rest."  But  in  this  one  thing,  every  thing  good 
is  included.  They  only  can  be  said  to  be  at  rest, 
w^ho  are  in  a  state  of  happiness ;  and  true  happiness 
can  only  be  found  in  the  favour  and  love  of  God. 
Can  that  man  be  said  to  be  at  rest,  whose  sins  are 
unpardoned,  whose  passions  are  unsubdued,  and 
on  whom  the  wrath  of  God  abides?  "  There  is  no 
peace,  saith  my  God,  to  the  wicked."  "  The 
wicked  are  like  the  troubled  sea,  which  cannot 
rest,  whose  waters  cast  up  mire  and  dirt."  Wicked 
men  are  like  the  evil  spirit  which  went  through 
dry  places,  seeking  rest  and  finding  none.  They 
are  in  constant  pursuit  of  a  phantom,  which  for 
ever  eludes  their  grasp.  There  is  in  this  world  no 
foundation  of  solid  rest.  To  be  preserved  from 
perpetual  agitation,  our  anchor  must  be  cast  within 
the  veil.  Noah's  dove,  which  found  no  rest  even 
for  the  sole  of  her  foot,  is  an  emblem  of  the  restless 
condition  of  men.     But  the  same  dove,  returning 


PRACTICAL     SERMONS.  567 

to  the  ark,  is  an  emblem  of  the  distressed  soul  fly- 
ing to  Christ  from  the  deluge  of  deserved  and 
coming  wrath.  And,  0  how  kind  is  that  hand 
which  is  stretched  out  of  the  ark,  to  take  in  the 
fluttering  weary  soul !  Then,  indeed,  rest  is  en- 
joyed. "  I  will  give  you  rest,"  says  the  gracious 
Redeemer.  And  when  he  gives  this  precious 
blessing,  it  is  found  in  experience  to  be  a  solid, 
undisturbed,  sweet,  and  permanent  rest.  It  is  in  no 
respect  different  from  that  peace  which  Christ  so 
often  and  so  emphatically  promised  :  **  Peace  I  leave 
with  you,  my  peace  I  give  unto  you;  not  as  the 
world  giveth,  give  I  unto  you.  Let  not  your  heart 
be  troubled,  neither  let  it  be  afraid."  It  is  the 
declared  will  of  the  blessed  Jesus,  that  the  joy  of 
his  people  should  be  full ;  therefore  he  says  to  his 
disciples,  "  Your  sorrow  shall  be  turned  into  joy" 
— ''your  heart  shall  rejoice,  and  your  joy  no  man 
taketh  from  you."  Delightful,  indeed,  is  that  peace 
wdiich  Jesus  not  only  speaks,  but  breathes  into  the 
soul,  and  sweet  is  that  rest  which  the  weary  soul 
experiences,  when  it  takes  refuge  under  the  out- 
stretched wings  of  his  mercy,  from  the  gathering 
storms  of  wrath.  In  that  auspicious  moment,  the 
troubled  spirit  not  only  rests  from  fear  and  remorse, 
but  also  from  its  own  fruitless  struggles  of  self-exer- 
tion. It  rests  from  the  unprofitable  works  of  self- 
righteousness,  and  finds  complete  repose  in  the 
perfect  righteousness  of  Jesus  Christ.  A  believing 
view  of  the  cross  causes  the  heavy  burden  of  guilt 
to  fall  off;  and,  although  the  coming  soul  bows  to 
the  yoke  of  Christ,  and  takes  up  his  burden,  yet 
love  makes  "his  yoke  easy,"  and  his  "burden 
light."      How  sweet  is  the  calm  which  the  first 


568  PRACTICAL     SERMONS. 

lively  exercise  of  faith  in  Christ  produces !  The 
cheerful  light  of  day  is  not  so  pleasant  to  the  eyes 
of  one  long  immured  in  a  dark  dungeon,  as  the 
light  of  his  Father's  reconciled  face  to  a  prodigal 
just  returned  from  his  wanderings.  It  is,  indeed, 
"a  marvellous  light"  w^hich  the  gospel  beams  on 
the  renewed  soul.  It  is  justly  a  day  of  feasting 
and  rejoicing,  when  one  that  was  lost  is  found,  and 
when  he  that  was  dead  is  alive  again.  How  affec- 
tionately and  confidentially  does  the  believing  soul 
repose  on  the  bosom  of  Jesus !  and  when  his  love 
is  shed  abroad  in  the  heart,  how  intimate,  how 
precious  is  the  communion  which  it  enjoys  !  Here, 
truly,  it  has  found  rest.  But  while  in  the  body, 
these  bright  views  and  pleasing  prospects  are  often 
obscured.  While  the  Bridegroom  is  present,  the 
bride  rejoices,  but  when  he  is  absent,  she  mourns, 
and  often  inquires,  "  saw  ye  him,  whom  my  soul 
loveth  ?"  If  we  lose  sight  of  the  objects  of  faith  ; 
and,  especially  if  sin  be  indulged,  and  the  Spirit 
grieved,  darkness  and  sorrow  will  again  visit  the 
soul ;  and  rest  can  only  be  found  by  coming  agaia 
to  Jesus,  from  whom  it  was  first  received ;  and  as 
often  as  we  come  to  him,  we  find  his  promise  veri- 
fied ;  rest  is  obtained. 

But  whatever  is  experienced  here  —  whatever 
seasons  of  calm  repose  may  be  enjoyed — whatever 
moments  of  extatic  joy — yea,  "  unspeakable  and  full 
of  glory,"  may  transport  us,  these  are  but  drops  from 
the  fountain  above — a  mere  foretaste  of  the  river  of 
pleasure  which  flows  from  the  throne  of  God.  Here 
our  pilgrimage  is  through  a  wilderness.  Bu't  soon 
all  our  sorrow  shall  cease,  and  we  shall  enter  into 
that  rest  which  remains  for  the  people  of  God. 


PRACTICAL     SERMONS.  .669 

The  last  conflict  of  the  believing  soul  is  in  death ; 
for  this  is  the  last  enemy.  The  last  darkness  which 
will  ever  be  experienced,  is  that  of  "  the  valley  and 
shadow  of  death."  The  last  bitterness  which  will 
ever  be  tasted  is  the  "bitterness  of  death."  The 
last  waves  of  sorrow  which  shall  ever  roll  over  such 
a  soul,  are  the  swellings  of  Jordan.  The  last  fiery 
dart  which  the  enemy  shall  ever  be  permitted  to 
aim  at  the  friend  of  Christ,  will  here  be  cast, 
Yea,  better  than  all,  the  last  consciousness  of  in- 
dwelling sin  is  experienced  in  this  hour.  Pain 
will  no  more  be  known  but  in  the  joyful  conscious- 
ness that  it  is  gone  for  ever.  Admitting  then  that 
this  is  a  dark  passage — an  appalling  scene — an  un- 
natural separation — a  painful  agony — a  direful  con- 
flict; yet  even  here,  the  Shepherd  of  Israel  can 
give  us  rest.  Even  here,  the  Captain  of  salvation 
can  make  us  "  conquerors,  and  more-  than  con- 
querors." In  the  midst  of  the  darkness  of  death,  a 
celestial  beam  often  shines  to  guide  and  cheer  the 
heavy-laden  traveller.  Even  the  sting  of  death 
may  be  absent ;  and  all  fear  and  all  doubt  removed. 
Rest  may  be — has  been,  enjoyed  on  a  dying-bed. 
The  pious  dead  sweetly  rest  in  the  bosom  of  Jesus. 
How  calm — how  serene — how  confident — how  ab- 
stracted from  earth — how  heavenly  they  sometimes 
appear,  before  they  forsake  their  clay  tabernacle : 
knowing  that  they  have  a  house  not  made  with 
hands  eternal  in  the  heavens. 

'•  Jesus  can  make  a  dying-bed 
Feel  soft  as  downy  pillows  are, 
Wliile  on  his  breast  I  lean  my  head, 
And  breathe  my  life  out  sweetly  there." 

72 


570  PRACTICAL     SERMONS. 

But  we  should  not  make  too  much  of  the  com 
forts  of  a  dying  hour.  Some  of  God's  dear  children 
pass  through  this  gloomy  way,  with  scarce  a 
twinkling  ray  to  animate  or  guide  them ;  yea,  some 
who  in  life  enjoyed  pleasing  prospects  of  future 
bliss,  have  had  their  day  turned  into  night,  and  the 
death-scene  to  them  has  indeed  been  a  tremendous 
conflict.  The  powers  of  darkness  have  been  let 
loose  to  assault  them;  the  sweet  light  of  divine 
favour  has  been  withdrawn,  and  added  to  this,  the 
confusion  of  physical  derangement  has  contributed 
to  spread  over  the  pious  mind  a  dense  cloud,  even 
in  the  departing  hour.  But  still,  Christ  is  in  the 
cloud;  Christ  has  not  forgotten  his  promise — "I 
will  never  leave  thee,  never,  never,  never,  forsake 
thee."  He  will  shield  his  own  from  real  evil;  and 
will  speedily  grant  a  rich  recompense  for  every 
pang.  H&  especially  knows  how  to  sympathize 
with  those,  dying  in  agony  and  under  darkness.  It 
was  his  own  sore  experience.  O  how  bitter  was 
that  cry  above  all  others :  "  My  God,  my  God,  why 
hast  thou  forsaken  me?"  And  in  proportion  as 
the  agony  is  severe,  will  be  his  promptitude  to 
grant  deliverance.  It  may  be,  that  desertion  at 
such  a  time  is  permitted,  that  the  soul  may  know 
something  of  the  intensity  of  the  suffering  of  the 
dear  Redeemer  at  that  moment.  But  it  is  soon 
over.  The  passage,  though  dark,  is  short,  and  the 
transition  is  glorious.  The  sweetness  of  the  pro- 
mised rest,  when  first  enjoyed,  will  bear  some  pro- 
portion to  the  bitterness  of  the  death  just  escaped. 
At  any  rate.  Heaven  will  be  as  truly  a  rest  to  such 
as  die  under  a  cloud,  as  those  who  experienced  an 


PRACTICAL     SERMONS.  571 

anticipation  of  heaven  on  their  death-bed.  We 
need  make  no  distinction ;  rest  is  promised  to  all, 
and  the  joy  of  all  shall  be  full.  If  some  experience 
a  delight  superior  to  that  of  other  believers,  it  will 
be  because  they  are  capable  of  taking  in  more  of 
the  bliss  and  glory  of  that  boundless  ocean  in  which 
all  swim.  There  indeed  is  rest — rest  from  labour 
— rest  from  trouble — rest  from  persecution — rest 
from  sickness — rest  from  conflict  and  temptation — 
rest  from  doubt  and  fear — rest  from  sin — in  short, 
rest  from  every  evil,  and  the  enjoyment  of  every 
good,  of  which  a  purified,  glorified,  immortal  soul 
is  capable. 

This,  then,  is  the  motive  to  induce  you  to  come 
to  Christ,  for  all  this,  and  much  more  is  included, 
when  he  says,  "  Come  unto  me,  all  ye  that  labour 
and  are  heavy-laden,  and  I  will  give  you  rest." 


THE    END. 


r/r** 


